SRIBASHYAM SIMPLIFIED

May 27, 2020

SRIBASHYAM SIMPLIFIED

(I extend my gratitude and thanks to Anbil Sri Ramaswamy, who was very kind to send me a complimentary digital copy of his book "Sribashyam Simplified" and this book was generously used to prepare these notes. During 1992/93, I was fortunate to attend the KalakshEpam of Sri Sokaththur Ramanujachariar at Pune along with Sri S Saranatha Char who was my ex-colleague in United India Insurance on Rahasyatraya Saram and though I could not complete the Kalakshepam due to my moving to another country, this was instrumental for my great interest in RTS and Sri Bashyam. I would urge all those who have undergone Samaasrayanam under an Acharya to go through this and give feed-back. All the mistakes and shortcomings are mine and anything found worthwhile, the credit goes to Sri Anbil Swamy and my Acharyas)

SRI BHASHYAM

CUE 1: DESIRE TO KNOW ABOUT BRAHMAN

001. Some sacrifices and good deeds may lead to Heavens but after enjoying for a
while, when the merits get exhausted, the soul has to return to
earth. Having known this, it becomes desirable to commence

studying about Brahman through Veda-anta (end of Vedas) in
order to secure permanent bliss.

CUE 2: Upaasana” or Bhakti towards Brahman

002. “Upaasana” or Bhakti towards Brahman is the Upaaya (which includes religious rites and rituals) for attaining Bhagavaan (UpEya). Brahman mentioned in the previous CUE is the omni-parent of all creation. Brahman is the cause of appearance, maintenance and disappearance (dissolution/destruction) of the World. Lord Vishnu creates the world, it is preserved in him and it

finally disintegrates in him. Thus, Brahman is the cause of all the three

activities.

CUE 3: Distinguishing features of Brahman

003. Brahman is the cause of all the three activities because
they do not contradict each other. The same person who was a
child became a youth and then became old. The changes relate to the

body and not to the soul. What cannot be understood fully through perception, inference etc., can be fully understood only by Vedic statements.

CUE 4: WHAT IS THE ULTIMATE OBJECTIVE OF LIFE?

004. All Saastras are in perfect agreement in confirming that Brahman is the

sole cause of the universe”. The objective of life is not to reach svarga and come back to earth when all Punys get exhausted but to reach the feet of the Lord and do nithya kainkarya to please the Lord. The pleasure is mutual.

CUE 5: WHO RESOLVED TO CREATE THE WORLD?

005. Saastras recognize Brahman, as the world- cause. Only the all powerful Parama-Atma can create the universe. During Deluge (Pralayam),
individual souls rest without names or forms and in a subtle manner in Parama-Atma. Thus both in deep dreamless sleep and final departure, the individual soul rests on the lap of Parama-Atma. In any case, Prakriti
is not the cause and so the question of soul reposing in it does not arise.

The body is covered by sheaths of food (Anna-maya), air (PraaNa-maya), mind (ManO- maya) and finally Bliss (Ananda-maya). In weddings,
the bride is shown a big star to indicate the adjacent small star of Arundati.

It is in this spirit that Prakriti is mentioned to enable the individual soul to
identify the adjacent Brahman. Therefore, insentient “Prakriti” cannot be the cause but only the sentient inner principle “Atma” can be the cause”

CUE 6: WHO IS THE HAPPIEST?

006. The body is directed by mind and enjoys happiness. Computing the extent of happiness it says that the happiness of humans is multiplied with progressive increments of 100s to human Gandarvas, divine Gandarvas, Pitrus, Karma dEvas, Devas, Indra, Brihaspati, Prajaapati, and four-faced Brahma in that order. Bhagavaan’s happiness is infinite times more than that of the four-faced Brahma.

The Vedas which commenced to describe these and other
qualities of Bhagavaan returned crest fallen because they got exhausted

in the effort. The individual soul does not have this kind of unlimited plentitude of happiness. Also, though Brahman does not have a body as a result of Karma like us, all sentient beings and insentient things by nature constitute his body.
Therefore, only Brahman is the only one who is most blissful. “Sathyam Jnaanam anantam Brahma” is called “Mantra- VarNam”. It also indicates that the “Ananda-mayan” is ONLY Parama-Atma and NOT the soul.

None else, not even a liberated soul can be happiest CUE 7:Where Living beings rest during sleep,Who is the In-dweller

007.This Brahman as a golden hued Purusha residing at the center of the Sun (Soorya MaNDala) . Brahman is in the eye and in the Sun. Brahman is the indweller of Akasa.

CUE 8: CAN WELKIN (HEAVEN) BE THE CAUSE?

008. Vedam specifically refers to “Sahasra Seershaa Purushah” and “Atmaa
Eva idam sarvam” meaning that the 1000 headed “Parama-Atma” is the
cause, rejecting “nir-visEsha Chaitanya-maatra svaroopam” as the cause

of creation etc Only Bhagavaan can and will create without the help of

“Moola Prakriti”

CUE 9: CAN VITAL AIR BE THE CAUSE?

009. No doubt, it is air that helps a body of Jeeva-atma to survive. But, Vedic
Statements declare that the sustenance and continued existence of life is

made possible only by Brahman who is the indweller of air. As in the case
of sky, the insentient element of air has no function to perform in the case

of inanimate objects like stone or wood and other non-sentient things
that exist without vital air or even in the case of a mukta soul who has

escaped its clutches. Brahman is the indweller of vital airs and is extremely effulgent(shining brightly).

CUE 10: CAN FIRE (JYOYHI) BE THE CAUSE?

010. Brahman is meditated upon in the form of Gaayatri
and the allusion to Gaayatri is to emphasize the likeness of the two in

having 4 Paadas. “Gaayatri is said to have four Paadas consisting of Bhoota, Prithvi, Sareeram and Hridayam. and the brilliance is indescribable. It is only proper to conclude that by Gaayatri in this context only Brahman (as in-dweller) is implied. The conclusion is that Brahman should be meditated upon in the form of Gaayatri
and the allusion to Gaayatri is to emphasize the likeness of the two in

having 4 Paadas. Lord Krishna reiterates that fire is also in the
stomach of living beings. So, this “NarayanO parO JYOti” is ONLY Brahman

and one should meditate on him as indweller.

CUE 11: CAN INDRA BE THE CAUSE OF CREATION.?

011. Indra the master of Sun-God, Wind-God and Fire-

God , PraaNa etc refer to Brahman who is indwelling in them.
This is because qualities such as limitless happiness, changelessness,
granting of liberation etc cannot be attributed to Indra who after all is
also an individual soul like us subject to Karma. Therefore, the terms in
this context refer only to Parama-Atma. Sage Vama dEva also said that he was verily Manu, Surya etc. He also meant that Brahman who was indwelling in him should be meditated upon as the indweller of Manu, Surya and others. Indra knew this very well. It is well established that only Brahman,the omniscient, omnipotent and omnipresent with unquestionable will is the cause of the world.

CUE 12: Size of Brahman

012. Brahman is indeed all-pervasive but to facilitate
meditation he is stated to be residing in the miniscule cavernous space of
the hearts of beings in subtle and atomic form, smaller than a corn or a
grain of wheat or a mustard seed, or a canary seed. It is only to show that out of infinite mercy, Brahman condescends to be near unto us within our heart.

“Just like the sky that is vaster than everything else is seen through a small mirror, it is possible to view the omnipresent Brahman in the cavern-like space of
heart”

He is also referred to as smaller than the atom and at
the same time also bigger than the biggest “Jyaan Prithivya”.

Brahman who is so enormous is also reflected in the hearts of beings in a
subtle and atomic form. As we see the huge Sun reflected in a small

mirror, or the hole of a needle. This is only to facilitate meditation.

CUE 13: Can Brahman be seen?

013. Only a pure mind can realize Brahman -Bhagavt Gita
It is said that Brahman can be felt only through a sinless and pure mind. கண்டவர் விண்டிலர்; விண்டவர் கண்டிலர்;

means "Those who have seen (God), never talk about it. If someone talks as if they have seen, then they have not seen."

Brahman is present in the heart of everybody. Though Brahman and individual self enter the body, Brahman does not experience joy or sorrow triggered by Karma, though he helps the individual soul to experience them.

CUE14: One who is seen in the eye

014. The Brahman is the indweller of water, fire,
atmosphere, air, the upper world, Sun, the Directions, the Moon, the Stars
etc. and he is everywhere both within and without.

Dwelling inside, he controls, directs and supports all living beings including the celestials and he is Brahman. Unique qualities can be only in the Supreme Soul

CUE 15: The Indweller-supporter

015. He can see without eyes and hear without ears.

The indweller is one who supports (Aadhaara), directs (niyantaa) and the Jeeva atma is one who is supported (Aadeya) and directed (niyaamya).

CUE 16: The one unseen

016. The Supreme-Soul is invisible and ungraspable –beginning-less and endless, all pervading, subtlest etc .This indweller is all
omniscient (Sarvagjna-tvam), cause of the world (Jagat KaaraNat-vam)

etc.Just as medicinal herbs grow out of the earth, just as hairs on the head
and on the body spring forth from the living person, similarly this whole
universe is born out of the Akshara … The spider example suggests how

the Brahman creates the universe out of himself and draws it within him
during the process of dissolution. The growth of hair and nails points out the
possibility of the non-living springing from the living”

By knowing mud, one can discern(perceive) all that is made of mud like bowls, pots etc. Similarly, by knowing Brahman one can gain knowledge of all else.

The one who is described is the form of Brahman that

is invisible and is also described as “agnir moordhaa”. This means that he
has all the worlds as his body with fire as his head. This invisible entity is

only Brahman. The Upanishad proceeds to describe him as “agni” - another
name for DyulOka, head, Sun, eyes, directions, ears, breath in the form

of Vedas, air, vital air, heart of the worlds, hands and legs of the worlds
and finally indweller of all beings etc.

CUE 17: Who is Vaiswaanara?

017. Vaiswaanara- means “One who leads all the beings to the higher realms”

Vaiswaanara’s form is described as: “His mouth is fire; his head is the Heaven;

his belly button is sky; his legs are the earth; his eye is Sun; his ears are
the 4 directions. ” In other words from the skies to the earth,

all are his limbs. Such a universal form (ViraaT svaroopam) cannot be
attributed to any entity other than Supreme-Soul. That Supreme-Soul is

vaiswaanara or Brahman.

If Vaisvaanara is having different limbs beginning with heaven and up to
the earth with “fire as his head, the Sun and the Moon as his eyes” in conjunction with sky, fire, presiding deity of fire and digestive fire in the

tummy etc it is for the purpose of instructing that Vaisvaanara should be
meditated upon as the indweller of these. For example, the vast expanse

of skies cannot be a limb of digestive fire in the tummy. Thus, Sruti and
Smriti declare that the word Vaiswaanara denotes only Supreme-Soul. When a person in authority is approached for a favor, he is called not by
his given name but by the position he occupies. Similarly, when digestive
fire is mentioned, it is to indicate that Brahman should be meditated upon

through the digestive fire. If this fire itself is to be meditated upon, it will
be inappropriate because this fire cannot be encompassing the vast skies etc.

CUE 18: Where liberated souls go?

018. Only the omniscient, omnipotent and omnipresent with unquestionable will is the cause of the world. He is the final destination of freed/liberated souls.

“Brahman alone is the one without a second and is immutable (unchangeable)
In him are strung the earth, heaven, the space, mind, the vital forces and
all the sense organs.. As per this, Sound (Sabdam) is an unparalleled authority for
knowing Brahman. It is this authority that shows Brahman to be the basis

for all the worlds and how he has unconditional self-hood(individuality).

“Two birds are perching on the branch of the same tree ; the one eats the fruit “Pippala” (meaning Jeeva under the influene of

Karma) , while the other shines on its own without eating (meaning the brahman not influenced by Karma)”. The individual-self enjoys/faces the fruit of Karma while the Supreme-Soul shines brilliantly without eating. This is enough to show that Brahman is the basis and NOT the Jeeva-atma.

CUE 19: WHO is BHOOMA?

019. Brahman who is infinitely higher than Jeeva is “Bhooma” and NOT
Jeeva . Bhooma is one possessed with highest degree of all positive powers including Akaasa, disai, praana and the like. “Bhooma” is the ultimate beyond even “Praana” and that this Bhooma is none other than Parama-Brahaman.“Satyam” meaning Parama-Atma (Brahman) is verily “Bhooma”.

One who experiences this “Bhooma” will not see death, will not see disease

and will not see misery.

CUE 20: WHO IS AKSHARAM?

020. Because Brahman supports the sky, he is called “Aksharam”

The Sun and the Moon are held in their positions by His command. As Moolaprakriti is insentient, it cannot order or hold the Sun and the Moon in their places nor can the individual- self deemed capable of doing such acts.

“one that sees but cannot be seen’. This can only be Parama-Atma Brahman. It
literally excludes entities other than Brahman. Therefore, “Akshara” is

only Brahman.

CUE 21: WHO IS VISIBLE?

021. There is a person residing at the center of the lotus- like heart who is called “Dahara-Aakaasa” He is the one who should be searched for and understood. One who meditates upon that Supreme-Soul with the syllable
‘Om’ in three measures will be elevated to the abode of Brahman by the
“Saaman Mantras”. “Like a person who walks on the ground without realizing
the great treasure lying underground, the individual-self rests on the lap
of Brahman while in deep sleep stage without realizing that the lap on which he is so resting is the very Brahman.

CUE 22: WHO IS IN THE HEART?

022. The reference to Parama-Atma residing in the heart is to facilitate
meditation on his form in the cavern-like space in the heart.

CUE 23: THE THUMB RULES!

023. “Brahman who is measured by the size of a thumb resides at the center of the heart. When the Jeevaatma gets rid of sins etc and reaches Dahara-Akaasa, he does NOT BECOME ONE with “Dahara-Akaasa” but only attains

‘Saamyam” (likeness). “As the heart of the Upaasaka is of the size of the thumb, this declaration of the Lord having the measure of a thumb is made with reference to the heart”

CUE 24: SHOULD CELESTIALS ALSO DO MEDITATION?

024. Indra etc are not the names of some individuals
but are the names of a class having similar bodies that Brahman creates

at the beginning of each Kalpa.

“Just like a potter remembers the form of a pot and manufactures similar

pots (both in name and form) as before, so also Brahma is said to create
Indra and other celestials exactly as they appeared in the previous kalpa

so that there is continuity of the Jeeava called Indra”

Indra and others are described as wearing Samit in their hands approaching

four-faced Brahma for learning about worship. This means that the
celestials do have bodies. And that Brahman creates these bodies with

the help of Vedas as mentioned in the statements. the celestials do have celestial bodies. So, even they have to do Nitya-karmas etc for purification of mind. Brahman created beings like celestials, humans, animals and vegetable kingdom with names and forms each according to its prior karma. Thus, it is clear that even the celestials do
have bodies. They too are subject to triple miseries (Taapa Trayam) and

they too would like to get relief by meditating. Therefore, they too worship
Brahman for the purpose. Brahman creates some Sages like

Viswaamitra who could comprehend the Veda Mantras even without
undergoing requisite training afresh in Svara, varNa, krama etc.

“VasishTaa-hood and Viswaamitra hood are permanent and many of them were created by Brahman in consultation with Vedas”

Brahma re-creates at every Kalpa as before.
By virtue of the power earned by penance, Sage Soubhari
and others could take many bodies at the same time by the power so

earned. Celestials also can take several bodies at the same time to accept
offerings at different places. Indra is a class name, not individual’s name
After every deluge (Pralayam), Brahman re-creates everything with the same names and forms as existed before the deluge. In fact, he even creates the four- faced Brahma as before, instructs him on the modus operandi of creation.
This is confirmed in both in the Vedas and in Smritis. So, the permanence

of Vedas is confirmed.

During the great deluge, it is said that even the Satya lOkam and its head,
the four-faced Brahmaa get destroyed. But, Brahman is always there and
he creates another four-faced Brahma in the same likeness as before and

entrusts him with the duty of further creations.

CUE 25: Do Celestials take offerings?

025. Vasu, Rudra, Aditya and such other celestials have both roles as worshipper
and the worshipped. They can worship other deities as those having
Brahman as their indweller. This would enable them to be born as vasus in the following Kalpa and ultimately reach Brahman also. It is NOT that the celestials ship themselves.

“This Aditya is the honey of the Gods and the first
nectar is enjoyed by Vasu”. The essence of sacrifices (offerings) are meant to be taken to Sun-God who is surrounded by 5 others, namely, Vasu, Rudra, Aditya, Marut and Saadhya who drink of a portion of this nectar. Those who wish to worship Vasu, for example, are required to consume the portion of the offering offered to Vasu. Similarly, others who worship other deities consume portions offered to the respective deities.
CUE 26: ARE SOODRAS ELIGIBLE TO MEDITATE?

026. Brahma Jnaanam vs BrahmOpaasanam
Knowledge acquired by learning the meanings of Vedas is the reason for
Brahma Jnaanam. The knowledge acquired through listening to Itihaasas
and PuraNas may help in reducing their sins, but not in making them

eligible for BrahmOpaasana. Vidura must have acquired such eligibility by
practicing it in his previous births. As they also have sense organs, the requisite capacity and desire for liberation, though they may not be entitled to learn Vedas they can nevertheless acquire Brahma Jnaanam through Itihasas and PuraaNas, they can do Brahma Upaasana. For example, Vidura was one with Brahmopaasana. When Satyakaama (Jaabaala) approached Gautama for Brahma Vidya, he asked him what his GOtra was. He replied that he did not know but he knew only that he was the
son of Jabaala (his mother). Gautama concluded and told Jaabaala that

he must be a Brahmin because such a truthful speech cannot be expected
from a person other than a Brahmin. Then, he commanded him to bring

sacred twigs. Thus, it is to be inferred that a Soodra is not entitled to
Brahma Vidya” . Prohibition against Soodras listening Vedas hearing, studying and practicing the truth of the Vedas .Punishments for transgressing the above Smriti prescribes punishments for a Soodra’s hearing Veda. His ears should be filled with molten lead and lac; if he pronounces the Vedas, his tongue should be cut and if he holds it in his mind, he should be cut asunder (apart).

Such strict implementation helped specialisation of respective kula dharma actions and imbibed dicipline. This practice also conferred certain privileges to each VarNa. Bramins were not allowed to head a State but they can only be advisers. Their performing Nithya Karmas, religioys practices was believed to be for the welfare of other three VarNAs. Kshatriyas had the privilege to head a State and take care of Law and Order. Vaisyas were allowed to trade and other varnas were not allowed to trade. Sudraas were taken care of by other Varnas. They provided the labour resource for the other three VarNAs. Legally thease things are not possible nowadays as equality dharma has taken precedence.

CUE 27: HOW ABOUT THE FREED SOUL?

027. Brahman has unquestioned domination over all else. The freed soul does not have such qualifications.

During sleep and at death the Jeeva, the unconscious individual self rests
in the Ever-conscious Supreme Soul. So, they are different from each
other. Brahman is the Lord. Brahman has none equal to him or superior
to him.

CUE 28: THE VOICE OF SAANKHYAS

028. The Individual self is dependent on the Supreme Soul. What helps in controlling the senses etc is the grace of Brahman gained through absolute surrender to him.Only Supreme soul should be known for liberation. What the

Saankhyas hold are the 25 Tattvas that are controlled by Brahman). The 25 Tattvas are: (1) PURUSHA (2) PRAKRITI consciousness, “spirit” nature, “original materiality” (3) BUDDHI: intellect, discrimination (4) AHAMKARA: ego, the “I-maker” (5) MANAS: mind (6-10) COGNITIVE INTRUMENTS (sense organs) hearing, touching, seeing, tasting, smelling (11-15) ACTION INSTRUMENTS speaking, holding, moving, procreating, eliminating (16-20) SUBTLE ELEMENTS sound, touch, form, taste, odour (21-25) GROSS ELEMENTS earth, water, fire, air, ether

Also, there is one more (athir Ekas cha). It is not just 25 but there are groups of 5 units within each. What the Saankhyas hold are the 25 Tattvas that are
controlled by Brahman. Also, there is one more (athir Ekas cha).

CUE 29: AJAA AND CHAMASA – WHAT DO THEY DENOTE?

029. Fire etc originate from Brahman. Sun-God is called “nectar of Gods” (dEva-madhu) in the subtle state, he epithet. In both cases, he is known to have been born from Brahman only.

CUE 30: ONLY 25?

030. There are more than 25 Tattvas as per Saankhyas. So, the view
of Saankhya philosophy is not correct. They represent the 5 groups of Gandharvas, Pitrus, Deities, Asuras and Raakshasas and have nothing to do with the 5

elements etc.

CUE 31: BEING AND NON_BEING

031. Brahman said “I desire to become many”. So, it is the same Brahman
who became many. Creating them, he entered into them in order to control
and direct them. The inter-relation between the two statements is by an
examination of the antecedent when there was neither name nor form
and successive stage of names and forms.

This kind of entering into things is impossible for anyone other than Brahman.
CUE 32: THE CREATIVE FORCE

032. When a sleeping person is awakened the sleeping person is called “PraaNa’
and he may not respond. And, when he was prodded with a rod, he wakes

up and pushes the rod. There are 2 kinds of sleep.

(1) “GaaDa Nidra” that means ‘deep-dreamless sleep’ and

(2) “Dheergha Nidra” that means never-ending sleep otherwise known as ‘death’.

In both cases, the Jeeva-atma rests on the lap of Parama-Atma. In both
the cases, the Jaeeva-atma does not know anything that is external or
anything that is internal.

From this, it is clear that the statement as describing the existence of
Jeeva-atma who is different from the body, sense organs and the vital

airs. The indweller of the body, sense organs and the vital air is Brahman.

Parama-Atma is within Jeeva-atma. Within that Jeevaatma resided Parama-Atma as its indweller. The creation of the world is also “karma” . Brahman

is the one who created the world.

CUE 33: WHO LOVES WHOM AND WHY?

033. It is because of Parama-Atma’s will that people become friendly
or unfriendly to each other. The husband, wife etc become dear to each other due to the will of Brahman. When Yagjnavalkya was about to take Sannyaasa, he wished to divide his wealth between MaitrEyee, his elder wife and Kaathyaayani, his younger wife.

MaitrEyi asked yagnavalkhya if wealth would fetch her death-less-ness.
Yagjnavalkhya replied “No”. Then, she asked him to advise her on that
which would fetch her death-less-ness. Thereuponn, yagjnavalkya tells

her about “Parama-Atma” and explains that because of the Sankalpam of
Parama-Atma that husband, wife, son, daughter, other relations,

wealth, cattle etc become friendly or unfriendly towards one another.
CUE 34: BRAHMAN IS THE MATERIAL CAUSE

034. Brahman is both the material (Upaadaana) cause and instrumental (Nimitta)
cause. He is all powerful and has all sentient beings and insentient
things as his Sareeram. So, he can be both material and instrumental
cause in the matter of creation of the world. Brahman is both material and Instrumental cause He is all powerful and has all sentient beings and insentient
things as his Sareeram. So, he can be both material and instrumental
cause in the matter of creation of the world.

Thus it is ordained in the scriptures that Brahman is both the material and

instrumental cause of the Universe. Brahman has dual roles one as a cause and the other as the effect. In the former, he has as his Sareeram all sentient and non-sentient in a subtle form
without name and form. During creation, he has the same entities as
gross (Sthoola) with names and forms and he enters them to direct them

as the indweller. When asked what was wood and what the tree, it was replied “Brahman was the wood and Brahman became the tree.
CUE 35: ALL EXPLAINED

035. Sriman Narayana is the indweller of both sentient beings and insentient things is the real cause of the Universe.

CUE 36: Smritis Not Based On Srutis

036. Smriti Vaakhyas can be relied on only when they are not repugnant to the
Sruti or Veda Vaakhyas. If they are repugnant, they are fit to be discarded.

CUE 37: Can YOga view be accepted?

037. Like Kapila Smriti, YOga Smriti also is not acceptable
The YOga Saastra was propounded by the four-faced Brahma aka HiraNya-
Garba and this system accepts Iswara as the 26 Ta t t v a and therefore
known as “SEswara Saankhya” or “YOga system”. As he is also subject to TriguNas and Karma, his system deluded by ignorance is also not acceptable.

He takes Brahman to be only as ‘Instrumental cause’ and denies his
being the material cause also and does not subscribe to the view of

Brahman being the indweller. So, his view is also not acceptable.
CUE 38: Other Capricious (unpredictable/erratic Objections

038. Saankhya view of making Prakriti as world-cause is rejected
with proofs from Siddhantam. Brahman is the only creatar of world has been established.

Changes relate to body, not to the soul. The changes that are seen to occur for a person from childhood, youth and old age occur only to the body and NOT to the soul. So, birth, death
etc also relate only to the body not to the soul. These are confirmed in

the ever dependable Veda-anta Vaakhyas.

When a mud pot gets broken it becomes one with mud but not with the nameand form as a pot. The effect may derive its nature from the cause but not vice
versa.

It is seen that sentient worms come out of honey and from insentient
dung emerge scorpions. We cannot take this analogy to conclude that the
insentient Jagat is the cause. It is only because of the Sankalpam of
Parama-Atma that the worms and the scorpions emerge from honey and
dung respectively. “Honey and the worm, as also dung and the scorpion do not have the same or even similar forms. Similarly, there is nothing wrong in viewing that creatures created by Brahman can be of different forms” It is not necessary for the cause and effect to be
same .Mud becomes pot by acquiring a new form and name. It is not from
nothing that the pot emerged. Similarly, from Brahman emerge all beings

and things with different forms and names and finally merge in Brahman

Soul is blemish-less and when it gets in touch with
Prakriti, the world comes into existence is not correct because it contradicts
the facts established in the Vedas.

The atheists and Kapila followers go on offering views based on
speculations, mere reasoning and hypothetical arguments which are not
based on any authority. There is no end to these and so they are fit to be

dismissed. Such views would not stand scrutiny and have to be discarded straightaway.
CUE 39: Views not accepted by the wise

039. Like Saankhya View, those of others like VaisEshikas also are
not approved by the wise. “Saankhyas argue that since
those who hold the “atomic theory” (aNu-kaaraNa-vaadi), GaNaada of
VaisEshika Matam, Akshapaada’s Naiyaayika Matam, Jaina’s SamaNa

matam, Parama Sivan’s Saiva Matam etc. hold that Pradaanam is the
world-cause. That view cannot be accepted because it is not approved by

the wise”.

CUE 40: Does Parama-Atma Experience Pleasure and Pain 040. Brahman is like King who makes laws is exempt from his own laws
and is never guilty of transgressing the law. Experiencing joy or sorrow is not on account of having a corporeal
body but having one as a result of Karma. Since the liberated soul has

relinquished all Karma, he will not be subject to these. As for Parama-
Atma, he is never ever associated with karma and so, the question of

experiencing them does not arise at all.

In the prison, or jail there is the warden along with the convict undergoing
punishment, The Jail warden supervises the convict. So the sufferings in

the prison do not affect the warden. Likewise, Parama-Atma who is
indweller is not subject to any misery and only the Jeeva alone is subject

to suffering.
CUE 41: Other Arguments Demolished

041. When a new dog enters their territory, all the dogs there join to chase away the newcomer dog.
But, when a pig enters their territory, they give up their mutual hatred
and do not mind the presence of the pig in their midst.

several Veda Vaakhyas that emphasize that there is no difference
as between cause and effect like . It is only a change from one shape, name and form to
another that is meant here. So, the cause and effect are the same.

The ingredient of mud is seen in the pot. The ingredients in pots etc being the same mud, it is confirmed that the
cause and effect are one and the same.

CUE 42: OPERATIONAL CAUSE

042. Like the insentient wood/stone cannot be equated with Brahman,
the Jeeva born to experience the results of Karma is not the

same as Brahman.
. CUE 43: DOES GOD NEED ANY HELP?

043. Like milk that turns into curd on its own, Brahman creates without
any help. Brahman can create without tools. Whether God collects raw materials before commencing creation?

It is not necessary that the raw materials should be available for creation.
Milk turns into yogurt on its own without any outside agency. Similarly,
God can create without any external help or tools like raw materials. If
buttermilk is added it is only to quicken the process. The change of milk
into curd is due only to its intrinsic quality, not because of the addition of
buttermilk. when ParamAtmA transformed himself into this universe,

his entire form had become the Universe (Leela Vibhooti) and nothing
was left at Nitya Vibhhooti (eternal abode). In such a case, it is not correct

to say that he created the world.

ParamaAtma alone can thus accomplish without body, without senses and without any external help.

CUE 44: WONDERFUL WORKMANSHIP

044. Saastras declare that Brahman has extraordinary powers. When
he enters the created world, he does not quit his permanent

abode of VaikunTam. Brahman creates the world for his own amusement even when such creation has no personal benefits for him. He

create some with abundance of high birth, qualities, wealth, education
etc and others without these qualifications.

Parama-Atma creates beings strictly according to their previous karma.
Those who have lived doing meritorious deeds get born as happy persons
enjoying all qualifications and those who have lived sinful life are born asmiserable creatures. Therefore, Parama-Atma is not partial or is without
compassion.

CUE 45-Bakthi and Prapatti

045. To attain Moksham, Lord has shown two ways, through Bakthi and Prapatti.

We see in the world that sometimes, the king who has all that he needs
engages in sports like hunting and playing ball games though he has

nothing to gain out of such activities. Similarly, Parama-Atma may not
derive any benefits but creates the world purely as a matter of sport.

He creates according to their karma

As it is said that there was nothing other than Parama-Atma in the
beginning, how can we say that Parama-Atma created beings according

to their previous karma?

The answer to this is as follows During the deluge (Pralayam), celestials, humans

and other beings lose their names and forms but not their existence.
They are in a subtle state resting in Parama-Atma. The question of ‘first

creation’ does not arise. There is no contradiction in the statement that at
the beginning there was only Parama-Atma and nothing else :

The effects of karma cannot be wished away but can be exhausted only by experiencing them. Parama-Atma creates the world to amuse himself in the game

of sports. For playing a ball game two people are required. It should be inferred that He must have played with Periya PiraaTTi. Sruti says
when Bhagavaan is mentioned it also means PiraaTTi. the divine parents move
the sentient beings like Brahma and others strictly according to their prior

karmas. Till the deluge (Pralayam) this play continues and in the game, there is no question of win or defeat.

The Lord is Parama Purusha and Thaayaar is the LOka Maata and all others including Nitya sooris can be regarded as children. There can be nothing improper to allow the children to be around.

CUE 46: Refutation of the Saankhya view

046. Sattva, Rajas and Ta m a s are qualities, not substances. Qualities
cannot create. Only a substance can with the help of a sentient being.

Wood may be the source material for building house, chariot, cart etc.
But, because wood is insentient it cannot on its own create anything without
the intervention and effort of a sentient person. Only the All-sentient

Brahman could create such a wonderful universe.

In answer to the argument that like when the cow eats grass, it turns out

in the form of milk without any outside agent intervening, primordial matter
can transform itself into the world without any outside agent intervening,
it is replied that the grass eaten by a bull or those that lie scattered on

the ground do not turn into milk. This is because, of the will of Brahman
that only grass eaten by the female of the species, namely the cow should

turn into milk, and it happens so.

Without human intervention and effort,
milk turns into curds and rain water falling on the respective trees turns
into juice as in tender coconut, soft pulpy kernel of tender Palmyra, mango,
tamarind etc, the primordial matter could turn into the world- even in these cases, without the will of Brahman such transformations
cannot take place as stated in Veda Vaakhya “yO apsu tishTan” meaning

“One who is the indweller of water” .Brahman creates the

Universe when he desires and does not create when he does not desire
to. “Brahman creates the world and enters into (the individual selves)

and remains controlling them from within as their passive guide.

CUE 47: Refutation of the view of VaisEshikas

047. “VaisEshikas (School of distinct characteristics also known as Atomistic or
Realistic pluralism). This was founded by KaanaDa also known as `Uluka’.
This refers to `VisEsha’ - a category of knowledge concerning essential
differences, individuality, particularity of the eternal substances called
`dravya’ comprising prithvi (Earth), apas (Water) tejas (Light) vayu (Air),
akasa (Ether) kala (Time) dis (Space), Atman (Self) and manas (mind)

which differed from each other essentially. VaisEshikas accepted only
perception and inference. Like the NYAYA School it failed to carry its theism

to the point where the Supreme Being is the reality. Ultimately, like Nyaya,
the VaisEshikas philosophy became integrated with Veda-anta”

Even though Naiyaayikas and VaisEshikas accept Brahman as presiding
deity, they hold that the world comes into existence due to the

conglomeration of various atoms implying that Brahman is not the creator.

All ideas are contrary to Veda Vaakhyas.
Therefore, this philosophy deserves to be condemned.
CUE 48: Refutation of GaNaada Matam and some branches of Buddhism

048. “Buddhism- An Introduction: Founder: Gautama Buddha (6c. B.C).This
was founded by Siddhaarta who came to be known as “Buddha”
(Enlightened) who advocated an eight fold path of Right view, Right
thought, Right speech, Right livelihood, Right effort, Right action, Right

mindfulness and Right concentration to achieve “Nirvana” and accepted
only the 3 fold jewels to surrender oneself to viz. Buddham, Sangam and

Dhammam . The curious thing about Buddhism
is that while Buddha started as an `iconoclast’ (opposed to established beliefs), he soon came to be worshipped as `icon’ himself. Buddhism was inevitably drawn into the vortex (cavity/vacuum) of Hinduism and became totally extinct in the land of its birth.

Finally, Buddhism split into several scattered communities, only to disintegrate

and disappear in due course in India”.

“Buddha’s main doctrine is that everything is void. Buddhism has 4 branches

* Some Buddhists accepted Buddha’s advice because, he was modest.

All of them agree on the “Void” theory propounded by Buddha. So,
Buddhism became “babel of voices” (many talking same time making it ununderstandable).

When a drop of water disappears on being heated, it means it has become steam, not that it is totally destroyed. It is only change of status.

Something issuing out from nothing can only be nothing

CUE 49: Refutation of Yogaachaara branch of Buddhism

049. The “Void” theory propounded by Buddha meaning something comes out of nothing is absurd. If the world
issues out of nothing, it should also be non-existent. They do not recognize sky as an entity because no knowledge is gained by that. For this reason, they even deny the existence of the sky. But, sky

does exist for we see hawks and vultures flying there.
They hold that the things seen in a dream are merely by delusion and
similarly the non- existent things are imagined to be seen because of
delusion. This is not correct because things seen in dreams disappear
when the dreamer wakes up. Things seen while awake are still there.
They cannot be termed as illusions. Therefore, the concept of “Total Void” (Sarva

Soonyam) is self-defeating”
CUE 50: Refutation of the view of “void” of Maadhyamika Buddhists

050. If mud is made into a pot, it can happen
only by destroying mud. The pot is made out of non-existent mud. What
is made of non-existent mud can only be non-existent. So, there is only
void (Sarva Soonyam) .Whether there is mud or no mud, the fact remains that the mud-pot is there. The theory of “void” is not valid.

CUE 51: Refutation of the view of Jains

051. The Jains accept the following Tattvams: (1) Jeevan (2)
Dharma (3) Adharma (4) Pudgala (5) Kaala (6) Aakaasa and (7) their
modifications come under what they call “Sapta-bhangi”.

“Another interpretation given by them for the “Sapta-bhangi”

runs like this: (1) a thing is (2) a thing is not (3) a thing is and is not (4)
a thing is indefinable (5) a thing is and is indefinable (6) a thing is not and

is indefinable (7) a thing is and is not and indefinable
How can the sweetness of Sugar and the salinity of salt

co-exist at the same time in the same thing? How can shadow and light
be found together?

“These contrary qualities cannot exist in one, just as horse-hood and buffalo-hood cannot exist in the same substance.

They postulate that the soul is of the same size as that of body. This is

All of them propagate theories that are against Vedas.

It is absurd because when the soul of an elephant enters the body of an ant,

it cannot get fully entered into the ant’s body.

CUE 52: Refutation of the views of Pasupathi (Siva)

052. Paasupatas believe that following the MudraashTakam, one could reach
Kailaasam and not return to earth with a rebirth.

Saivas advocate wearing a wrist band made of Rudraaksha beads. They
also recommend holding a begging bowl made of skull, and smearing of

ash all over the body. They believe that if this is done even the 4 caste
people would become Brahmins and even as Brahmin ascetics (Disciplined)”

“They hold that Siva is the instrumental cause while Pradaanam is the material. Brahman who is said to create the world must also have a

body. Anything that has a body is inevitably destined to perish. So, Brahman
must also be perishable.

The philosophy of Pasupathi is not acceptable as this is contrary to Vedas and therefore not acceptable.

CUE 53: What about “Paancha Raatra”?

053. Paancha Raatra Aagama occupies a unique position because
it is considered to have been taught by Bhagavaan Himself out of
compassion towards humanity.

Adi Sankara charya said- “We agree with the lifelong observance of the

five period chores mentioned in ‘Paancha Raatra’ as the means to attain
mOksham and reach Sriman Narayanan and undoubtedly this is in tune

with Sruti and Smiti”. The great Adi Sankaracharya was a great devotee of SaaLagraama worship, one who observed the 5 period chores throughout his life and was a staunch devotee of Lord Hari in whom he attested to have seen with his own eyes Sri Nrisimha several times”

“The entire Paancha Raatra Tantram was given out by Sriman Narayana himself. In order to facilitate loving devotion and worshipping Bhagavaan, who is
both the means and the goal of Jeevas, Bhagavaan takes these forms

says Paancha Raatra. The birth-less one takes several births by his own will.,

Mahabharata describes Paancha Raatra Aagama as a text for our
highest good and that Manu teaches Dharma on the

basis of it. This Aagama is in full agreement with Vedas.

Brahman is the creator of ether and all individuals.

CUE 54: WAS SPATIAL ETHER(UPPER REGION ABOVE CLOUDS)ATED?

054. Even as soul was in a subtle state and came to acquire a

gross state, spatial ether also was in a subtle state in Parama-Atma and
came to acquire a gross state subsequently. Tait. Up. (2.1) clearly says: “aatmana: aakaasas Sambhoota:” which
means that spatial ether was created. There can be no greater authority

than this. It is not correct to say that because it has no limbs, spatial ether
was not created. It is not like saying “Extinguish fire with fire” which

obviously is absurd.
If spatial ether was not created, it means that it was in its
subtle form earlier and its acquiring its gross form is spoken of as it was

created.

It is said to be endless is only to emphasize that spatial ether has a comparatively longer life than others. Celestials are called ‘amarar’ which means ‘deathless’. This is really not so. The description is to show that their lifespan is incomparably longer than other mortals.It has been agreed earlier that everything is created by
Brahman and by knowing Brahman (the cause), everything, (the effect)

can be known. The expression

‘everything’ includes spatial ether also. In accordance with this agreement,
it is but proper to hold that the spatial ether was created by Brahman.

It is declared that during the great deluge, there was only Brahman and
all the rest rested in Brahman. This means that even the spatial ether
was not there (in its gross form) and came to be known in its gross form

only later.

CUE 55: WHAT ABOUT FIRE?

055. All elements including fire were created by Brahman only

When someone identifies a few individuals as the sons of say, DEvadatta and then proceeds to specify the birth dates of a few of them, it does not negate the fact of the others being his sons. After declaring all are created by Brahman, it does not negate the creation of spatial ether just because it is not mentioned in the list of creations.

As one of the five natural elements (ether) was declared as created by
Brahman, for the same reason, it goes without saying that the other

element of air (Vaayu) was also created by Brahman.

Everything emerged from Parama-Atma. If fire arose from air, air arose
from sky and sky arose from Brahman.

As all edibles (annam) are produced out of earth, the term ‘anna’ denoting the effect is used for the cause. The saying goes: From earth sprang plants and crops and from them sprang food”

There is another statement that directly states that earth emerged from
water.

CUE 56 Regarding soul

056. The soul has no birth and is permanent

Can fire or water wish? When it is said that fire wished or water wished etc it
means that the indweller of these, namely Brahman it is who wished, not

the insentient fire or water. It only means that Brahman with fire as its body became Brahman with water as its body . The vital air, mind, senses, sky, air, fire etc emerged only from Parama-Atma.

Mobile beings and immobile things were created
by Brahman. In fact, all mobile beings and immobile things have Brahman as their
indweller. When any being or thing is mentioned, it can denote Brahman

who is their indweller.

Parama-Atma is the indweller of all” of all permanent beings,
the most permanent is Parama-Atma.

“Except Sriman Narayana all the sentient and non-sentient beings are created. The creation is of two types (1) physical transformation which takes place
in the non-sentient beings and clay becoming pot, pot becoming broken pieces and so on. (2) Transformation in the nature of attribute and this takes place in sentient beings which are Jeevas.

CUE 57: About Knowledge

057. Why there is no knowledge during sleep?
This shows that the knowledge of the individual soul is
subject to expansion and contraction, expansion while awake and
contraction while asleep - not that the soul is totally devoid of knowledge
while sleeping. In fact, another maxim avers that the soul in swoon and
when freed does not have cognition of its self which means that during
those times, its knowledge is in extreme state of contraction. In any event,
the natural state of the soul is knowledge and it is also self
resplendent (sumptuous) and self–luminous (Svayam Prakaasam)

The statement that ‘After death, a freed soul has no cognition’ does not mean that it has no power of cognition at all. It means that after death it no more gets deluded (deceived)

either by the body that it has left off or about the cycle of births
and deaths known as ‘Samsaara’ to which the soul is to join in a newt body ”

The individual soul is not all-pervading
The soul is atomic in size. Vedic statements show that the soul leaves the
body on its onward journey towards the moon and returns to don (wear) another body on its return. This proves that unless the soul is of miniscule size, it would not be possible to speak of “going (gati) and coming (aagati)”

“The All-knowing ParamaAtman is the subject of meditation for Jeeva: The bigness refers to Parama-Atma not to the Jeeva- atma”

Jeeva- atma is miniscule
There is another maxim saying that the soul is of the size of on thousandth
part of the tip of a seed of a plant called “Aaraa”

The Jeeva is to be known as part of the hundredth part of the point a hair divided a hundred times. Hence, the size of the Jeeva is of the size of an atom”

The soul experiences pleasure and pain. Though the soul rests in one part of the body, it can experience the pleasure
or pain arising in any part of the body, just like the fragrance of sandal

paste and the pleasure of cooling is experienced all over even if it is
smeared in just one spot of the body.

“As it is said that Atma is within the heart of Jeeva in a special way, it is possible to conclude that the Jeeva can experience pleasure and pain”

Jeeva-atma resides at the center of the heart from which branch off
one hundred and one nerves”

Knowledge is different from the soul .
The soul is indestructible shows that the soul is different from knowledge (Jnaana). Like Parama-Atma, Jeeva-atma is also
knowledgeable

. The difference lies in the fact that while the knowledge of Parama-Atma
never shrinks, the knowledge of the Jeeva is subject to expansion and

contraction.

CUE 58: THE SOUL IS THE DOER

058. when a person sleeps, the Jeeva takes out with him the senses.

Therefore, doctors advise that a person in deep sleep should not be woken
up suddenly. When woken up suddenly, the Jeeva that has gone out, tries

to hurriedly re-enter the body and return the senses back. If in such a
hurry, it misplaces the vision sense to where hearing sense belongs and
vice versa, it would permanently damage both the faculties. And, there is
no known cure to set right this misplacement

The Soul is indeed the doer.
As the individual soul actually performs sacrifices, he is the doer.

“The positive fact is that all actions are impelled by the contact of the self
with the guNas and the negative fact is that no actions arise from the

essential nature of the self”

.It is held by some that the Prakriti is the doer and the soul is the enjoyer.
If the soul is the enjoyer on account of its proximity to Prakriti, since this

proximity is always present, all souls would be beneficiaries and would
have the same experience. Each soul enjoys its own experiences because
each and every soul is distinctly different from others.

Soul experiences joy and sorrow as per its Karma.
It stands to logic and reason that the soul which acts experiences the
consequences of its actions. If Prakriti or Buddhi were to be credited with
the action, the soul will not have occasion to experience the consequences.

“If Jeeva’s initial freedom to act is not accepted, commandments in the Saastras to do and not to do would become meaningless and Jeeva would escape
relevant reward or punishment. Parama-Atma helps to encourage Jeeva

dependent on Jeeva’s initial action in exercise of the freedom granted to
him”

CUE 59: Action of the soul is also subject to the will of Parama-Atma

059. Even this doer-ship of Jeeva is dependent on Parama-Atma for
its actions.

The Jeeva-atma has the capacity to act but only with the
sanction of and subject to the control of Parama-Atma.

Even though a person, who is not capable of lifting and carrying a heavy weight himself, does so with the help of other workers/Tools, in view of his own initial involvement, he
has to abide by the rules and procedures in carrying out the work. Similarly,

even the initial effort of the Jeeva can happen only subject to the consent
and sanction of Parama-Atma”

Soul’s initial action is also permitted by Parama- Atma

In the first place, Jeeva-atma acts in exercise of the freedom allowed to
it by Parama-Atma as laid down in the Saastras. But, it does not have the
capacity to take it to successful finale and reap the benefits thereof. It is

only Parama-Atma who helps in the successful completion of the action
concerned. It is only as a result of its initial action that the Jeeva-atma

enjoys or suffers the consequences depending on how well or ill it has
followed the injunctions of the Saastras in the first place.

CUE 60: JEEVA-ATMA IS A PART OF BRAHMAN

060. The involvement of the Lord from the beginning
in the activities of the particularly good or the particularly wicked is based
on their previous karmas.

Parama-Atma who gives the initial consent for any action of the individual self will not be responsible for the effects
of the initial action of the individual self.

The Jeeva-atma controls the physical body; Parama-

Atma controls the Jeeva-atma and through him his body. You belong to Him as His body and He belongs to you
as your innermost soul” For example, Your soul’s soul is Brahman.
Conversely, Brahman is your soul’s soul and your soul is the body of

Brahman. Taken together, in this sense, it can be said that you are yourself
Brahman.

Birth and death do not touch the soul
when the body is afflicted with pleasure

and pain, birth and death etc they do not affect the soul.

When the rays of the sun fall on a body of water, it appears as if it is moving when

actually the water is moving. The sun does not undergo any movements
in this case. Similarly, Brahman does not undergo any change through

pleasure and pain that afflicts the soul even if it is a part of Parama-atma”

Soul is infinitesimal portion of Brahman
to the question, if everyone is a part of Parama-Atma, how
come some are eligible to learn Vedas and some others are not considered

eligible, it is clarified that because of the acquisition of specific bodies as
a result of meritorious or sinful deeds done by the individual souls in their

earlier birth. For example, though the fire is the same, the fire from a
Yaaga saala is considered pure and holy whereas the one from a burning

ghat is considered polluted and unholy because of its contact with a dead
body.

As individual souls are different in different bodies, the pleasure and pain
experienced by one is not experienced by another.

CUE 61: WAS VITAL AIR CREATED?

061. All the 11 senses on leaving the body at the time of death proceed to enter into another body when the soul takes another body At the time of deluge (flood), there was nothing except Parama-Atma. At the
time of creation, sky and other elements were created with distinct names
and forms. That is why vital air was not mentioned before creation.

CUE 62: How many senses (Indriyas) are there?

062. There are only 7 according to Taittriya Up which says that the Jeeva moves from one body to other along with 7

Indriyas. These are Mind, Buddhi, Eyes, Ears, Nose, Tongue, and Skin.
The Upanishad does not mention any others.

CUE 63: ‘PraaNa” is also miniscule in size

063. The senses are also atomic in size
These senses are said to leave the body and go with the soul at the time
of leaving the body. So, it means that they should be miniscule in size.

Otherwise, it would not be possible for them to quit the body along with
the soul and enter into another body when the soul enters it.

CUE 64: The air that we breathe is vital air

064. The function of vital air is different
This breath was created as distinct from other senses. It is not
the same as merely elemental air because inhaling and exhaling is the
special function of PraaNa. It is indeed a special type of air with a different

function. As stated in a previous Sutra if it leaves the body, the body
becomes rotten. Its purpose is to hold the body and soul together, a function

that cannot be ascribed to the elemental air.

“In ChandOkhya Upanishad, there is a story regarding Mukhya PraaNa.
In the body of Jeeva-atma, there are Parama-Atma as indweller

(Antaryaami), Jeeva-atma, Mukhya PraaNa, Mind and ten senses. A quarrel
arose among the senses in which each sense claimed superiority over

others and all the senses went to the four-headed Brahma to act as
mediator and arrange for an amicable settlement. Lord Brahma asked

each sense to leave the body and remain elsewhere for one year and
watch the functioning of the body one after another. First, the speech left

the body and the person became dumb but this did not hamper the
functioning of the body and later the speech returned. Then the eyes left
the body and the person became blind. Even though he became blind, the
functioning of the body remained normal. Then by turn, ears and mind
left the body and the function of the body was not affected much. Then

vital air (Mukhya PraaNa) left the body. Then the body became dead and
began to decompose. So, Lord Brahma told the senses that Mukhya PraaNa

is superior to all the senses and it is the leader of all the senses. This is

called ‘PraaNa Samvaada’ in the Upanishad. According to this, Mukhya
PraaNa helps the Jeeva to support the body and the senses”

This vital air is described as functioning in 5 ways like mind.

Mukhya PraaNa functions throughout the body with five different names
at five different places. PraaNa in the heart, Apaana in the excretory

organ, Samaana in the navel, Udaana in the neck and Vyaana operates
throughout the body. This is like several stages of mind like desire, will,
doubt, sincerity, insincerity, boldness, fear, shyness etc.

CUE 65: Vital air is also miniscule in size

065. The vital air is special unlike other senses
The Vital air (also called Mukhya PraaNa) is created like other senses and
also is miniscule in size because its exit from the body cannot be realized
by even those who are very close to the body.

CUE 66: Fire and other Senses cannot act independent of thewill of Brahman

066. All the 11 senses (Indriyas) are just senses and Mukhya PraaNa is

not an Indriya in that sense.

Fire and other Senses cannot act without the will
of Brahman . It is established that everything in the
world both animate and inanimate are presided over and controlled

by the respective divinities (Devatas) and these divinities
in their turn are controlled by Parama-Atma. So, it is clear that neither

the senses nor these divinities could act without the will (Sankalpam) of
Parama-Atma. The will of Parama-Atma is permanent . Everything acts
as per his will. ParamAtma is perceived to exist but the function of the eye and other senses is not
perceived to exist”

CUE 67: Vital air is not called a sense (Indriya)

067. Mukhya PraaNa is NOT a sense like other senses. Iit departs along with the soul .It is said that this Mukhya PraaNa also departs from the body along with the soul. This exit from the body is not possible if the SrEshTa Praana is everywhere (vibhu). Therefore, it is atomic in size

CUE 68: There are two kinds of creation (aggregate and individual)

068. Cement is there, sand is there, water is there, jelly is there, steel is there - still there is no construction.
The reinforced cement concrete which when poured on steel reinforcement
and cured produce a stable reinforced cement concrete structure. So for

any work to be turned out mixing of the constituent materials is essential.
So also in the case of the Universe, work could be turned out and further

creation can take place only if the elements (bhutas) are mixed with one
another”

“In Chandokhya Upanishad, it is said that as “Trivrit-karaNa” only because

it mentioned the creation of only three elements which are fire, water
and earth.

But, in Taittreeya Upanishad, the creation of all the five elements is
mentioned and hence is called “Panchee-karaNa”…The Sutra means that
Lord Sriman Narayana who does the Trivit-karaNa earlier also does

Panchee-karana and does it allotting names and forms”

The two kinds of creations have specific names and forms

‘Samjnaa’ means ‘name” and ‘Moorthi’ means ‘form’. These are two kinds
of creation. The former is called SamashTi SrishTi that which is created
from Prakriti through Mahat, Ahamkaara, Pancha Tanmaatras, the five
natural elements like sky. The latter is called VyashTi SrishTi and refers
to the creation of individual categories like celestials, human, animal and

vegetable kingdoms with names and forms that were not recognizable in
the aggregate creation. Parama-Atma himself has declared “I will create
these entities by means of quintuplication (Panchee-karaNam). He created the four faced Brahma and being his
indweller created all these individual categories by entering into them
through Brahma.

“The verb VyaakaravaaNi in the first person singular denotes

the doer… Just as when a king says ‘having entered the hostile army by
means of a spy, I will estimate the strength’ which means that the real

agent is not the King but the spy. Thus “anEna jeeva-atmanaa” means
only the HiraNyagarbha or the four faced Brahma”

A father does not give name to his child by ‘entering into’ the child; the potter does not enter into a pot to name it as such. The ‘entering into’ in the case of
Brahman will be meaningless unless it is taken as depicting that he invests

names and forms to them through four-faced Brahma and the Jeeva-
atma for all of whom he is the indweller (Antaryaami).

When Brahma
is known to have been created from the cosmic egg (Brahma-aNDa) how

can he be considered to be doing Trivrit-karaNa that took place much
earlier?

The one who did the quintuplication (SamshTi SrishTi) namely Parama-Atma is the one who also did the individual creation (VyashTi SrishTi) wearing as it were the cloak of the four faced Brahma.

Modes of Triplication and Quintuplication
Whether it is Trivrit-karaNa or Panchee-karaNa, the fact remains that all
things in the world should have the combination of all the elements. If this

were so, why one is called earth, another is called water and yet another
as fire the answer is as follows:

(quintuplication) may be understood approximately as indicated
in the following diagram. This is merely by way of graphic illustration and

does not purport to encompass the whole gamut.

1/2 ETHER -1/2 AIR- 1/2 FIRE- 1/2 WATER -1/2 EARTH

In the first two chapters, it was proved with the help of Srutis

and Smritis that Parama-Atma with infinite auspicious qualities

and bereft of blemishes is the world-cause and that he is the
one who should be meditated upon by those who desire

emancipation. All contrary views were demolished with
appropriate authority. And, apparent disparities between

different Vedic texts were also reconciled. In this Chapter, the
means to attain Parama-Atma through loving devotion (Bhakti)

is described.

CUE 69: The soul goes out of the body enveloped by subtle

069. When the time for rebirth come, the Jeeva

finally reaches the womb of a woman as the final destination

along with water and other elements. The 5 elements are heaven (Dhyu),
Rain bearing clouds (Parjanya), Earth (Prithvi), Male person (Purusha)

and Female person (yOshit). The substances that are poured into these
agencies are Water (Sraddha), Beautiful moon-like body in heaven (Soma-

raja) Rain (Varsham). Food (Annam) and Semen (rEtas)

Water is the main part of the elements that go
with the soul and earth, fire etc come into
the picture because water constitutes the major part in the triplication

process, it is called by the term water. We see in our body, abundance of
liquids like blood etc. Because of preponderance of water it is described

as water.

The soul leaves along with the subtle natural
elements

The soul cannot go without the subtle natural elements.

“Tam utkraaamantam praaNaan utkramanti; praaNam
anutkraamantam sarvE praaNaa anukramanti” When King Pravaahanar asked SvEtakEtu whether he knew
- (1) Where the soul of one who has done yaagas goes after leaving the
mortal body

(2) The route such a soul takes on its return after exhausting enjoyments
in heaven

“On death of a person, his speech merges with fire; Breath with air,

eyes with Sun-god etc. This means that they do not accompany the soul.
It is also said that the hairs on the body merge with herbs and the hairs
on the head merge with trees. But these are not seen. Then what is
meant is that the deities presiding over the various parts give up their
connection with the body.

(3) The difference between the celestial Bright path or Deva yaana and
path of the manes or smoky path or Pitru yaana

(4) Why the heaven does not get filled up and

(5) How does water in the fifth oblation become a being?

He did not know the answers. His father, Uddalaka also did not know.
Both went to the king for seeking clarifications. The king took up the last

question first and explained to them “Pancha-agni Vidya” according to
which the soul reaches through various

Even here only the subtle natural elements that
are mentioned.

(prathamE sravaNaad iti chEt na taa Eva hi upapattE:)

When the texts state that only the soul enters Swarga etc, how can it be
said that the subtle elements enter. This is answered by the statement

“Tasmin Etasmin” which means that subtle natural elements also enter.

Apasthamba declares that such a one returns to earth
with a residual portion of meritorious deeds tobe born in a highly regarded

family (praapyaantam KarmaNa:). The soul descends to this world with
the balance of un-experienced other karmas tending to give results in this
world. This is anasaya. This implies that the soul of such a one can come

down either through the route by which he went up to Swarga or by some
other route.

“The forward route is -

There is a statement that water on reaching the celestial world (Swarga)
becomes the food of celestials. As souls are eternal, they cannot be eaten.
It only means that through the souls, the celestials get satisfied by
consuming water.

Smoke (Dhooma

Night (Raatri),

Dark fortnight (KrishNa paksham),

Sun’s southern movement (DakshiNa-ayanam)
Region of the manes (Pitru-lOkam),

Sky (Aakaasa),
Moon (Chandra

The return route is moon, means the celestials enjoy the services of the soul even as we enjoy the

services of cattle on earth. “Eating” is only a figurative way of saying
“enjoying”

The Jeevas not having the knowledge of Atman become instruments of enjoyment for the Devas”

Bhagavad Gita 7/23: “Those who worship gods go to the gods and
those who worship me go even up to me”

Sky (Aakaasa

Air (Vaayu),
Smoke (Dhooma),

Gathering clouds (Abhram),

Rain bearing clouds (mEgam),
Grains (Daanyam),

Male’s semen (rEtas),
Woman’s uterus (Garbham)”

CUE 70: Jeeva-atma returns by a different route

070, Whether one does meritorious deeds or sinful deeds is sure to go to the moon-land?
One who does not perform the daily duties like Sandhya-vandanam etc is
unfit for doing any other rites. So, this is of paramount importance. All good and beneficent karma requires good
conduct also as a pre-requisite.

Sinners suffer punishments as per the orders of the Lord of death.

Sinners are consigned to 7 kinds of hells .“The names of the 7 hells are -
(1) Rourava,

(2) Sookrara,
(3) ROtha,

(4) ThaaLa,

(5) Vishaasana,

(6) Mahaajwaala and

(7) Taptakumbha.

Sage Paraasara identifies 8 hells and elaborates saying the various
sins that could be committed by humans and the names of the hells to

which they are consigned as punishment… However it is, Narakas or
hells are located below the BhulOka or earth whereas heaven and VaikunTa

DivyalOka are above the earth. Moon is above earth. So, the possibilities
of sinners who go to hell below the earth meeting the moon is completely
ruled out”
CUE 71: Do all go to the realm of the moon?

071. Rourava and other hells are also under the jurisdiction of the lord of
death. Difference between the routes taken by saints
and sinners. Saintly souls go via what is called “Archiraadi marga” or the bright path; sinners go through what is called “Dhoomaaadi marga” or the smoky path. The saintly souls do not go by the smoky path; the sinners do not go by the bright path and do not reach the moon-land.

“It is also recorded that highly sacred beings of great merit like Prajaapati,
Pasupati (Siva), Sanaka, Sanandana and the like have attained bodies
without the need for the fifth oblation. Therefore, it can be concluded that
the fifth oblation (offering to God) is not an unavoidable criterion for the formation of a body”

Other souls have taken bodies independently of a female womb .

The head lice, plants etc that have life are seen to take birth without a female womb. It is clear that sinners do not reach the moon- land

There are 4 kinds of births: They are called

“They do not go to the moon because they do not have the knowledge (Jnaana) of Pancha-agni Vidya, they cannot go by the bright path and because they

have not done any Yaaga etc (karmas), they cannot go by the dark path
also”. So, they are termed to be in the “third class” where they are born

and die incessantly without any hope of emancipation.

The body takes shape in the 5 stage (female’s
womb) It is well known that there are instances in which some souls like Draupati
and DrishTadhyumna took bodies (not from female wombs) but from

(1) Jeeva-jam – arising from a living creature
(2) ANDa-jam - arising from egg -

(3) Uthbijja-jam – Plants sprouting from the ground from seeds sowed
therein and

(4) SvEta-jam – springing from sweat.
Sinners can be born in any one of the items at (3) and (4) without a trip
to moon-land and without the fifth offering of water into a woman’s body.

CUE 72: The soul does not take a body from ether

072. Soul does not acquire a body from the sky
The soul of the sinner acquires a body only for experiencing
joy and misery commensurate with its past deeds. It does not acquire a
body out of sky. Only when it reaches the world and emerges from a
woman’s womb does it take a body for this purpose. So, the soul attains
indistinguishable likeness with that through which he passes.

The soul does not need a body there because there is no occasion to experience pleasure or pain at this stage.

CUE 73: How long does a soul stay in the sky?

073. The soul does not stay in the sky for long
The soul comes out rather quickly”

CUE 74: The soul does not take body in the form of grains

074. The soul stays for a long time while in the grain and before it comes out from it. This means that the soul’s sojourn in sky and other entities would be very short. Just as the soul cannot experience joy and sorrow if it takes body as sky as mentioned above, the same fact applies to grains also. It does not take grain as its body because, in that stage also, it cannot experience joy or sorrow

Sacrifice of cow in a Yaaga does not constitute sin
It cannot be said that because of the torture (himsa) involved in sacrificing
a cow in Yaaga, the soul of the cow descends down to take a body as
grain. This is because the Vedic text says that it cannot be deemed as

“himsa” because the soul of the cow goes straight to heaven and lives
there happily ever after. “With a golden body, it attains the
world of Swarga above

CUE 75: Who creates dreams?

075. The individual soul can create lot of things in this world. But, this
capacity is shrouded and is found useless for him to have the capacity to
create things seen in his dreams. Because, the objects seen during dreams
disappear when he wakes up, and it appears only to the dreamer and not
to others and even for him only for the duration of the dream it is called

“Maayaa” which according to Bhagavad Ramanuja means “wonderful’
or ‘marvelous’ and according to Sankara “an illusion, a false impression, imagination” Brahman has willed that Jeeva’s natural power should be hidden because of his flood of Karma existing from time immemorial. Jeeva’s qualities are concealed (TirObhaavam) at the time of
creation due to its contact with the insentient body and during deluge it
gets concealed by its contact with the insentient Prakriti”

“When the Jeeva gets connected with the various forms and names of Prakriti, such as body of man or of deity etc this hiding takes place. At the time before creation, when there is no manifestation in forms and names, the Jeeva is connected with the Moola-Prakriti” in subtle form. Even then this power is hidden from Jeeva. Only when the Jeeva gets release and attains MOKsha, this power manifests itself”

Things seen in dream are also created by Brahman 0nly

The Jeeva-atma does some small good deeds and

some small bad ones. They are not big enough or significant enough to
attract a palpable reward or a palpable punishment. God gives the Jeeva-

atma a little pleasure through pleasant experiences in the dreams so that
he is happy for the duration of the dream enjoying pleasant things;

Similarly, for the small bad ones that are not significant enough, a mild
punishment is imposed by the Lord by making the Jeeva-atma feel the

pain by dreaming unpleasant things and unpleasant experiences for the
duration of the dreams.

Bashyam Swami’s Nirvaham (p. 146): “If dreams are said to be
prophetic, the Jeeva-atma cannot be the creator because he does not

know what is in store for him”

CUE 76: Where does the soul sleep?

076. The individual soul sleeps in three places
When a person is sleeping on a bed spread on a cot in a
mansion, the description that he is sleeping in 3 places (1) On the bed (2)
On the cot and (3) In the mansion becomes meaningful.

The very fact that the person who slept wakes up does not remember
where he had been during sleep shows that he must have rested in Parama-Atma.

CUE 77: Can a sleeping soul and waking soul be deemed the same?

077. During sleep, the person does not give up his body and
when he wakes up he is conscious of what he was and what he did prior
to falling asleep. So, it is clear that it is the same person who went to
sleep comes back on waking up. If it were a different person waking up,
this different person would have to experience the consequences of the
previous karmas of merit and demerit done by the earlier person who

went to sleep. Also, the same person has to come back ‘to work out’ the
balance of his past karma.

CUE 78: His status during sleep cannot be compared to that of a dead person.

078. When a person is dead, so many changes happen like
slow but steady deterioration of his very body. This is not the case when

a person is in a trance (half-conscious state) because, it is seen that even though other functions
do not appear to be active, there are signs of life like slight warmth in the
body and slow breathing. There is a good deal of difference between a
person who is dead and a person who is only in a trance. It is therefore
clear that it is neither the stage of death nor the stage of active life. It is
in between the two.

“The coma stage is a super- liminal (in between life and death) stage which is like half-death. It is like the cat on the wall. We cannot get out of it on our own. Our wisdom and our ability are of no avail in bringing back life and activity. It is purely by the grace of Bhagavaan that breath and consciousness could get restored”

CUE 79: Parama-Atma is without any blemish

079. Jeeva-atma himself is without any blemish but due to his contact with his
body acquired as a result of his past karmas, all blemishes appear in him.

“In every context like Parama-Atma being the indweller of the souls, being the indweller of earth etc, (ya aatmani tishTan, ya: pritivyaam tishTan) the Srutis have
never missed describing Parama-Atma as “amruta:” meaning deathless
and eternal. This shows that he is absolutely without blemish irrespective

of his contact in different locations”

Parama-Atma is Antaryaami and says in every object he is both ‘Antaryaami’ and ‘amrita’. The word Amrita means not only deathless but also that he controls all actions and functions of Jeevas. The controller cannot be subjected to the defects of those he controls”

Parama-Atma even while being the indweller is
not contaminated by any blemish.

Antaryaami BraahmaNa is not tired of declaring that Parama-Atma is
never contaminated with any blemish in spite of his being the indweller of
all living beings that constitute his bodies. There are umpteen references

in the Vedas where Parama-Atma is described as “amrutam”. This is
found in every verse describing Parama-Atma.

The names and forms that a Jeeva-atma gets due to Karma do not affect Parama-Atma. So, the pleasures and pains issuing forth from such karma do not belong
to Parama-Atma. Bhagavaan is all-knowing and so he cannot be taught anything new. He is the commander and director of all and so he cannot be commanded to do something and not to do something. These are applicable only to Jeeva-atma and not to Parama- Atma. His dual characteristics are thus re-established” .Veda Vaakhyas describe him as “Sathyam Jnaanam, Anantham” which The defects arising out of karma do not affect
He is the very treasure house of auspicious qualities Parama-Atma is the very repository of all auspicious qualities.

When the reflection of Sun appears in the water in a pot, the defects of
the water that He defies description. is indeed indescribable in the sense

in the pot does not affect the Sun. The all pervading sky when reflected
within a pot does not affect it. Similarly, though Brahman
is inherent in earth, the defects of the earth do not affect him.

“When a comparison is made it should be limited to the specific point of comparison and other items should not be brought into the picture. When a boy is described as a lion, it may refer to his fearlessness or being the leader of his group –not that he has four legs, the manes(long hair) like that of a lion or a tail or his capacity to kill an elephant”

God possesses all the auspicious qualities. Sarva KAma,
Sarva Gandha, Sarva Rasa, Sarvagjna - fulfills all desires, all fragrances,

all tastes, omniscient etc. and that God is free from all forms of
imperfections free from all taints, free from all black marks, free from all evils, free from all

imperfections and totally immune from all that is evil etc. Since both aspects
are mentioned by Sruti only, a reconciliation of them is truly binding on

anyone who holds Sruti in respect”.

“Pratyaksham is sensual perception and Anumaana is Inference He can
be perceived only by scriptures which stipulate intense meditation on him

also called “Bhakti” is the only means.

never administer poison to her child. Similarly, Sruti will not say anything

that has no reality”

CUE 80: A serpent that is both straight and coiled

080. Brahman is the soulto whom sentient and insentientthings constitute his body.So Brahman can be described asboth “one” and “many”, In the real straight form, the sepent is ‘one’, and when coiled it appears as ‘many’. Brahman is a single entity before creation (deluge), and assumes multiple forms at the time of creation.

CUE 81: Some texts indicate that there is someone

081.The term bridge is used only by way of illustration
It is only to emphasize that Brahman is instrumental in taking Jeevas to
his self that the example of ‘bridge’ was used, not that there is something

higher than him. The object of attainment is itself the means of
attainment. The Lord himself is both the Means (Upaaya) and

the goal (UpEya).

CUE 82: Parama-Purusha is the one who grants the fruits of all actions.

082. When one does Ya a g a , it is Bhagavaan who is pleased
and it is he who grants the fruits thereof, namely Swarga in this case. As

he pervades everything everywhere, it also means that he has sovereign
control.

Parama-Atma grants the fruits of all karma
like food, wealth . He is one who grants all including the
“mOksha” . Even if the deities like Indra and others disappear Bhagavaan is always there ready to grant the fruits”
“Lord Sriman Narayana has three aspects which are DaNDadhartva

(holding the punishing rod), Upaayatva (means) and UpEyatva (goal). His
consort Mahalakshmi has also three aspects which are Purushaakaaratva

(Mediatrix), Upaayatva (means) and UpEyatva (goal). This is called
“Akaaratraya”. That is why it is said about consort Mahalakshmi as “aakaara
traya Sampannaam aravvinda nivaasineem, asEsha jagata: ishaatram

vandE varada vallabhaam”. Sage Parasara says in Vishnu Puranam “yathaa
sarvagatO Vishnu tathiava Eyam dvijOttama”. So, Mahalakshmai is also

‘Vibhu’ or omni-present that means that she is everywhere along
with Sriman Narayana. She is NOT of atomic size or ‘aNu’ as opined

by a few”

CUE 83: Vidyas as different from each other

083. Vaiswaanara Vidya and Dahara Vidya have been mentioned in ChandOkhya, Taittreeya and Kous. Up each with slight variations. They are one and the same despite these variations.

Why such variations occur is explained. When the same subject (for
example, mathematics) is taught to different batches of students at
different points of time and in different places, naturally some slight
variations in presentation do happen but the subject itself remains the
same. a rite called “SirO-vratam’ in connection
with “Akshara Vidya’ where the practitioner is asked to carry on his head
a pot containing burning charcoal. It is not a part of this Vidya but is

meant to enhance the force of meditation by followers of Atharva Veda
and is not applicable to VaajasEnaayis and others ”

CUE 84: Characteristics of Udgeeta Vidya elucidated

084. There are instances where exist differences between
different Vidyas. For example, Udgeeta is found both in Chand.
Up. and in Brih. Up. Chan.Up. requires that the air that we breathe
called “Mukhya Praana” is to be meditated upon as an organ of
Udgeeta. Brih. Up. advises meditation of the entire Udgeeta as
Mukhya Praana itself.

CUE 85: Discussion about “PraaNa Vidya”

085. The knowledge of life-energy, TriYoga Prana Vidya includes the trinity of breathing sequences, concentration techniques, and meditation. Presented systematically, these practices develop better health

Yoga Prana Healing treats a person on physical, emotional and mental levels. This is done by treating energy body which is a mould or blue print of visible physical body. Yoga Prana Vidya healing techniques act as a powerful catalyst to spark the body inborn ability to heal itself.

Previously, prana vidya was only known and practised by yogis and healers who were proficient in the science. Today, however, this ancient method of healing is attracting a lot of attention from the leading medical authorities and investigations are underway to ascertain its uses in the modern medical setting.

CUE 86: Brahman is Bliss personified

086. Auspicious qualities (kalyaaNa guNas) of Brahman called
“constituent manifested qualities”that have to be meditated upon compulsorily in all Brahma Vidyas.

They  are  truthfulness  (Satyatva),  Omniscience  (Jnnanatva),
unlimited  by  time,  space  and  matter  aka  Omnipresence
(Anantatva),  Blissfulness  (Aanandatva),  Blemish-less-ness
(Amalatva) and consort of Mahalakshmi (Sriya: patitva)

All these qualities identify the uniqueness of Brahman. To understand this
uniqueness, it is necessary to meditate on all these qualities and in fact,
in all Vidyas.

Apart from the above, there are qualities like delight (Priyatvam), pleasure
in obtaining (mOdatvam), joy in enjoying (pramOdatvam) etc that are

visualized as the head, left and right wings etc. But, these are not constituent
manifested qualities” (Svaroopa Niroopaka Dharmas) of Brahman. These

are anthropomorphic metaphors of Brahman for the purpose of easily
understanding him.

They are at best to be deemed as accessories to the first category detailed

above.

This bliss incarnate is identified as the Universal Soul (Parama-Atma).

The term “Atma” normally means “Parama-Atma” only.

Elsewhere also this Atman who is the indweller of all sentient beings and
insentient things is identified progressively as Annamaya, PraaNamaya,

ManOmaya, Vigjnaana maya and finally as Aanandamaya, to enable the
novice to understand Brahman.

They may fall under the category of ‘specialities that have become manifest called which need not necessarily be meditated upon in
all Vidyas.They may be meditated upon exceptionally in those contexts
where they have been specifically stipulated for meditation.

“There are innumerable auspicious
qualities for Brahman like Aiswaryam, Ghaambeeryam, Oudaaryam etc.

but they are not constituent manifested qualities Svaroopa Niroopaka
Dharmas and they are not cited with reference to Vidyas. “

Specialities that have become manifest are
only accessories “When it is said that the categories like Annamayan, PraaNamayan, ManOmayan, Vigjnaana mayan and Aananda mayan - the latter ones being within the preceding one, it is

for the purpose of showing that it is Aandamaya Brahman who is the
ultimate indweller of all the earlier ones”

CUE 87: Dressing vital air?

087. Water that is sipped (Achamanam) before starting and

after finishing intake of food as oblation should be deemed as
the dressing of this vital air (Mukhya Praana) . More important than the sipping is that meditation is enjoined on the
water being the dress of “PraaNa”. “water is the dress”

CUE 88: “SaaNDilya Vidya” taught in “Agni Rahasya”

088. Here, two different locations are mentioned like orb (globe) of Sun on the one hand and right eye on the other. “aham” and “aha:” are different. The name “aham” belongs to Brahman in the orb(Globe) of Sun and the name “aha:” belongs to the Brahman in the right eye. Therefore, the Vidyas are different. The Satya Purusha in the orb of the Sun has as his head the single word “Bhoo”. The twin word “Bhu-va:” represents his hands. The twin words “Su-va:” represent his feet.

CUE 89: Are Brahman in the orb of Sun and Brahman

089. Like differences in the forms, qualities like elderliness
(JyEshTatvam), Virility (veeryam), pervasiveness (Akaasa-

vyaapti) etc should not be meditated upon in all Vidyas.

He cannot be meditated in all Vidyas
except in Vaiswaanara Vidya where a special provision is made for
such meditation.

CUE.90: Differences should not be subject to meditation in different Vidyas

Like differences in the forms, qualities like elderliness
(JyEshTatvam), Virility (veeryam), pervasiveness (Akaasa-

vyaapti) etc should not be meditated upon in all Vidyas.

All pervasiveness of Brahman in Vaiswanara
Vidya : . He cannot be meditated in all Vidyas
except in Vaiswaanara Vidya where a special provision is made for
such mediation.

CUE 91: There is difference between both “Purusha Vidyas”

091. The Purusha-Vidya mentioned in Taitt. Up is subordinate to Nyaasa-
Vidya whose result is MOksha; the Purusha-Vidya mentioned in
Chan, up. is meant for extending life of the person who meditates.

So, the two are totally different. Because the fruits are different, the two Purusha Vidyas should be treated as different. Because of the proximity of mention of Purusha Vidyas, they were considered together. Can mantras like “sannO Mitra:” etc that also have proximity be similarly considered?

Reply: These Mantras are only for “adhyayanam”. They are not for meditation
(Upaasana).

These are called “Saanthi PaaTa” to be recited at the beginning of a
branch of Veda. These Saanthi PaaTas vary in different branches of Vedas.

They are NOT ancillary to (angas) to Brahma Vidyas.

“Elsewhere, there are mantras like “Sukram Pravidhya”, “Hridayam Pravidhya” etc which mean “pierce the heart of the enemy” etc. They are used in what is called “Abhichaara hOmams” meant for use in diabolic (bad and un[pleasant) activities. Just because they are mentioned together, they cannot be deemed to form part of Brahma Vidya
which has a diametrically opposite intent, namely of wishing welfare of

all and praying for liberation”

CUE 92: Is proximity reason for considering different Vidyas?

092. Proximity of mention does not mean that they
are the same.

CUE 93: Disposal of PuNya and Paapa

093. There are two aspects involved. One is that the departing soul of a Bhakta/
Prapanna gives up the balance of deeds of merit and demerit. The other

aspect is who picks up the unconsumed fruits of balance of these deeds.

Such a soul gives up the balance of deeds like a horse
shedding dirt on its body and like moon emerging out of the clutches of

Raahu after the eclipse and enters VaikunTa lOka. Such a soul after shedding merit and demerit attains equality with Parama-Atma on reaching VaikunTa lOka.

The sons of such a soul inherit the PuNya like inhering property of the father; Demerits are picked up by the enemies. The Sukrita (merits) that such a soul leaves
behind is picked up by his friendly relatives while the demerits go to

relatives who were inimical to him.

Swami Desik- By virtue of the greatness of Vidya, the PuNya and Paapa of the soul are not transferred as such but those who were friendly to him during his lifetime would
inherit an equal moiety of his PuNyam left behind and those who were
inimical to him during his lifetime would inherit an equal moiety of whatever
un- experienced Paapa is left behind”

CUE 94: At the time of death

094. Shedding is at the time of leaving the body on death, at the time of departure from the mortal coil. There will be no karma to experience the consequences
thereof as the soul leave behind balance of merit/ demerit precisely at

the time of shedding of the mortal coil. By the power
of Upaasana the soul acquires a subtle body (Sookshma sareera) for

continuing with its onward journey to VaikuNTam.

Likes and dislikes do not touch one without body

The soul on release leaves the body and reaches Param- JyOti and shines with its natural splendor.

Once the soul acquires true knowledge, its
Praarabda Karmas (Karmas that have begun to bring consequences) get

totally destroyed and joins the Supreme Brahman.

The soul gives up the gross body at death and
the subtle body at Viraja River

In order to avoid conflict between the text that says the soul gives up at
the time of death and the text that says he gives up at the time of reaching

Viraja river, it should be understood that while the soul gives up all karmas
at the time of death and takes a subtle body to traverse up to Viraja river

where after taking bath there, he gives up this subtle body also and reaches
VaikuNTam.

The soul can go upwards with a subtle body
When all Karmas get destroyed, the soul can go upwards
as it acquires a subtle body.

The subtle body can accrue as a result of Upaasana

It is not incorrect to hold the above view, because the power acquired by
worship of Bhagavaan can bestow on the soul the requisite subtle body

for going through the shiny path (archiraadi maarga) “As seen in the world
(lOkavat), one who is near and dear to the King enjoys privileges normally
not available to others, the soul that has become near and dear to Brahman
by dint of its Vidya acquires the capacity to traverse on the shiny path
with a subtle body”

CUE 95: Is shiny path reserved only for those who follow

095. VasishTa and others who hold their positions have to stay till the end of
their tenure. In their case, as the Karma that had begun to yield results
(Praarabda karma) do not get exhausted till the end of their tenure they
still have contact with Samsaara.

Maharishi Apaantaratamas was born again as Vyaasa. Sanatkumara was born again as Skanda.
Similarly, VasishTa, Naarada and others are said to have been born again.
This was in spite of the fact that they gained Brahma jnaanam. Even

when they were born again, they are not subject to ignorance etc that
afflict others, because of their superior powers. They will attain final
liberation only when they attain their last body (Charama Sareeram)

it is mentioned only in these two Vidyas.
They have attained particular offices through particular Karmas; the Karma
which produces those offices is not destroyed till the termination of the

office’

“Apaantaratamas in an earlier incarnation of Vyasa. In the cycles of creation and dissolution, Vyasa, as a Vedic seer is repeatedly born to reveal to the world the mantras ascribed to him. The PuraNas also speak of his being the first born as a Prajaapati as the
mind-born son of Brahma, the creator and again as the son of Mitra and
VaruNa and so on. Both VasishTa and Vyasa enjoyed in gifted sons and

grieved in bereavement”

Parama-Atma (called Akshara) understand Brahman as having intrinsic
nature consisting of being neither massive nor atomic

neither short nor long ),

neither reddish nor oleaginous

neither having shadow – nor darkness.,
neither airy , nor spatial ether (-aakaasam),

without attachment ), with out being smelly.
without eyes , without ears

without organ of speech , without mind ,
without light , without breath ( a-praaNam), neither inside ,nor outside
one who does not eat anything , nor can anybody eat it
In short, all these mean that the Divya MangaLa Vigraham of Brahman

has no blemish whatsoever. Therefore, he is denoted by the expression
- he is the opposite of all blemishes. The practitioner is advised to remember all these qualities while meditating on Brahman.

“Who is the indweller of all souls?”

Explaining the term “oupasadavat” in the Sutram, he says:

“This is a Yaaga done for 4 days by Jamadagni called “Jaamadagnya
Chatur-raatram”. The Mantram when used in Saama has to be pronounced
aloud (uchai: Saamnaa) and when it is used in Yajur Veda it has to be
whispered (Upaamsu Yajushaa). In both cases, they relate to the supreme
qualities of Brahman”

“One who is the cause of breath is the Supreme soul”

“One who is without hunger, thirst, sleep, ignorance, changes from youth to old age and without death – he is the Indweller”

96. CUE. BRAHMAN IS WITHOUT BLEMISH

096. Parama-Atma (called Akshara) understand Brahman as having intrinsic
nature consisting of being neither massive nor atomic ‘

neither short nor long. neither reddish
nor  oleaginous (oily),  neither  having  shadow  –
nor  darkness, neither airy. nor spatial (spacious)
ether, without attachment, without  being
smelly , without eyes, without ears,

without organ of speech , without mind,
without light ,without breath .neither inside,
nor outside, one who does not eat anything ,
nor can anybody eat it,
In short, all these mean that the Divya MangaLa Vigraham of Brahman

has no blemish whatsoever. He is the opposite of all blemishes

CUE 97: Same questions but with different answers.

097. Ushastar and kahOlar put the same question to Yaagjnavalkya
who gives two different answers

“Janaka, King of VidEha kingdom was performing a sacrifice. A competition was

conducted to find out who among the assembled scholars was an expert
in all Vidyas and the King offered to gift a herd of cows and other prizes.

Yaagjnavalkya asked his disciple to take home the cows. Other Rishis like
Aswalar, Aaaripaakar, Bhujyu, Ushastar, KahOlar, Gaarghi and others

objected and questioned him. Yaagjnavalkya gave correct and convincing
answers to each one of them. Of all of them, Ushastar and KahOlar were

Siddhanta reply is that in both cases only Parama-Atma is referred to
by the use of the words “Saakshaat Brahman”. Therefore both of them

are one and the same Vidya.

“The first reply emphasizes that the soul is different from the body; The second reply emphasizes that soul is beyond the guNas”

The two replies do not contradict each other
In both the cases the point emphasized was that Parama-Atma is the
Indweller of all souls. So, the qualities mentioned to Ushastar should be

adopted by KahOla and vice-versa. The latter answer does not cancel the
earlier one. Hence, Usahastar will benefit from the teaching given to

kahOla and the latter by the instruction to Ushastar. Therefore, transfer
of replies was in place as being elliptical (difficult/ambiguous).

Satyatvam is the common factor in both replies
In Sat Vidya also several questions are raised that elicit different answers
but one thing that is given first and repeated in subsequent ones is the

common and consistent quality of “Sathyatvam”. So, it was decided that

all those that narrate Sathyatvam should be considered as a single Vidya.
Similarly, here also there is no conflict between the replies to Ushastar

and KahOla and should therefore be deemed to be one and the same
Vidya.

CUE 98: In Dahara Vidya, 8 + 1 qualities should be taken

098. Chand. Up. lists 8 Qualities and Brih. Up lists only 1 quality in Dahara
Vidya.

(1) All of them should be taken together because the objective

of meditation and the fruit thereof are one and the same

(2) There is nothing that is not governed by Brahman.
(3) Brahman has no evil qualities.

(4) Qualities of Brahman cannot be limited “to this, to this”.

A small space lying between the neck and belly button,
right in the heart where an inverted lotus flower- bud where Brahman is
said to rest in this space. This is called Dahara. He is several qualities as
detailed below (1) Blemish-less-ness (apahata paapma)
(2) Freedom from old age (vi-jara)

(3) Deathless-ness (vi-mrityu)

(4) Freedom from grief (vi-sOka)
(5) Being without hunger (vi-jigitsa)

(6) Being without thirst (a-pipaasa)

(7) Being capable of attaining whatever is desired (Satya-kaamatva)
(8) Being capable of carrying out all desires (Sathya-Sankalpatva).

***that he can meet with his ancestors if desired,
that he can enjoy the company of women as desired, that he has his own
vehicles etc. They accrue to him by virtue of his Upaasana of Parama-Atma.

CUE 99: Udgeeta Vidya done as an adjunct of a sacrifice is optional

099. PraNava in Udgeeta Vidya is only optional

One who desires fruits quickly and powerfully may resort to PraNava in a
sacrifice mentioned in Udgeeta Vidya but this is only optional.

This Sathya Sankalpatva is another way of saying that he has absolute
controllership. Similarly the term
“Aakaasa” should be taken in its literal sense of ether

within the heart and as denoting Brahman.Resting
in the subtle cavity of the heart and resting in the ether within the heart

are the same. The conclusion is that in both places the Vidya referred to
is the same.

(1) Brahman has no qualities other than those mentioned in the Srutis

(1) A person desiring to be gifted with cows should prepare “purOdasha”
– (a paste made of rice flour or wheat flour) by pouring water to the flour through a milk-pail. This is called
“gOdOhana Nyaaya”. This is optional.

(2) Another one is called “ParNamayee Juhu:” which means using a ladle
with a long handle used to offer ghee to the sacrificial fire in a Yaaga. This

is NOT optional but is compulsory.

CUE 100: Is it 8 or 8+1?

100. The author reverts to Dahara Vidya and enquires whether one
should meditate on the 8 qualities of Brahman or Brahman with 8 qualities
It is not enough to think of the 8 qualities It would be necessary to meditate on {arama-Atma} associated with the said 8 qualities.

Sriman Narayana is the indweller of all these

entities and he is in the form of the calyx of a lotus like heart.

Sriman Narayana alone should be meditated upon in ALL Brahma Vidyas.

CUE 101: The Supreme Being is Sriman Narayana

101. Sriman Narayana should be meditated upon in all Vidyas. The words like Akaasa, Sambhu, Indra, Brahma etc denote only Sriman

Narayana. by mental sacrifice.
CUE 102: Consideration of senses as sacrificial offerings

102. if sensesI and faculties are offered in sacrifices, it would facilitate

unimpeded Bhakti. There are 3 Yaagas offered to
Indra. In one, he is called Indra, the King (Raja); in another, he is called
Indra, the great king (Ati Raja); in yet another, he is called Indra, the

Independent king (Sva-Raja). Though the offering is made to one and the
same Indra, because of three different names used, the offerings have to
be given separately and not together.

CUE 103: The triple entities to be remembered

103. While in “Samsaara” the soul should remember the following in ALL Brahma
Vidyas. Vessels mentioned in one branch should be

considered in other Vidyas where they are not mentioned
When in one branch some Mantras, vessels etc are mentioned and they
are not so mentioned in other branches, the practice is to adopt them in

all sacrifices by way of elliptical inference. Similarly, Udgeeta meditation
should be done in all branches even if not mentioned in some.

CUE 104: Udgeeta Vidya restated

104. Udgeetam to be recited in all branches. Only the aggregate is better than individual upaasana because the aggregate meditation leads to liberation while the
individual one is wrought with dangers that prevent attainment of mOksha

to the souls.
CUE 105: 2 Types of Meditations in Vaiswaanara Vidya

105. There are 2 types of Vaiswaanara Vidhya. (1) The nature of the object of meditation, namely Sriman Narayana (Upaasya)

(2) The nature of Brahma Vidya (Upaasana)

(3) The nature of his self doing the meditation (Upaasaka)

In other words, the soul has three experiences of (1) Knowing (2) Doing
and (3) Enjoying.

Upaasana in Vaiswaanara Vidya are: Meditation of (1)
Individual limbs of Vaiswaanara Purusha (Vyastha upaasana) ( 2 )
Aggregate of Vaiswaanara Purusha (Samastha Upaasana).

On liberation, the soul is experiencing all the 8 characteristics mentioned
earlier. VyatirEka means “different”. That is ‘different set
of experiences that accrue to the soul on attaining liberation. The Jeeva is
required to meditate on these experiences while still in Samsaara, as a

preview of experiences guaranteed on liberation.

CUE 106: Are all the same?

106. Though “Svaram” may be different in different contexts, Udgeetam should
be recited in ALL Branches (saakaas)

All the 32 Vidyas are different KalyaNa Gunas that make Vidyas different

While doing sacrifices for obtaining desires that are limited, several
sacrifices could be done as per the capacity and circumstances to reap

the benefits of the various sacrifices. But, in the case of Vidya, the only
objective that is limitless is attaining mOksham. Because the qualities (KalayaaNaguNas) of Brahman differ in each Vidya, like Sad Vidya, ChaanDilya Vidya, Aananda Vidya, Upakosala Vidya, Vaiswaanara Vidya etc. they are different from
one another.

There is danger in meditating Vaiswaanara Vidya in parts and one should meditate on the Vidya in its entirety.

CUE 107: Should an Upaasaka meditate on only one or many Vidyas?

107. An Upaasaka may meditate on anyone of the Vidyas.Meditation in anyone Vidya would suffice

CUE 108: The author reverts to Udgeeta Vidya.

108. If extra fruits are desired, Udgeeta Vidya can
be done in all sacrifices. There are two procedures : ‘ParNataa nyaaya’ and ‘GOdOhana nyaya’. In the former the ladle (a long handled spoon with a cup) should be made of a specific kind
of wood . In the latter, water has to be held. The fruit of any one Upaasana is limitless, it would be enough if one meditates on any one of the Vidyas and it is not

necessary or practicable to observe more than one.

When one can attain Brahman through any one Vidya, there is no need to adopt other Vidyas. Trying to practice more than one chosen Vidya would only confuse the practitioner and obstruct his spiritual progress”

Desire based Sacrifices may require more than
one meditation. There is specific ruling that Udgeeta Upaasana must be done in all Vidyas.

Either the priest (hOtaa) or the householder
(yajamaana) can do Udgeeta Upaasana

There is a commandment that if one does not, the other one can do it.

This means that Udgeeta must be done in ALL sacrifices.

Udgeeta Upaasana is prescribed only to ensure
unimpeded performance of sacrifice not because it is an integral part of
sacrifice. So, it is not compulsory to do this Upaasana in all cases.

The presiding priest is required to recite Udgeeta.

Nowhere is it stated that Udgeeta Upaasana is a limb of sacrifice. The
presiding priest known as “Brahma” knows it. He is said to protect the
householder who performs the sacrifice and other priests and so he is

required to recite Udgeeta. Only if and when Udgeeta Upaasana is laid
down as a limb of a sacrifice, it has to be done compulsorily by others
also.

CUE 109: Is Vidya part of karma or Karma part of Vidya?

109. The view, Vidya merely enables
the soul to perform Karma and therefore Vidya is a limb of Karm is not CORRECT.

Many have attained mOsha through Karma only .Though the King of KEkaya was a Brahma Jnaani, he resorted to Karma;
Janaka is said to have attained mOksha through Karma only.
Vidya is a limb (arm) of Karma. As Vidya is a limb of Karma, it is Karma that
yields results. Parama-Atma alone yields fruits and that Jeeva-atma does not have such a capacity, Vidya alone causes results.

While Parama-Atma has no progenitor(ancestor) or anyone superior to him and
shines like a thousand Suns, Jeeva-atma is just like a fire-fly before him.

Karma should be done without attachment.

Some Rishis who realized Brahman have given up Karma while holding
on to Vidya. Others may be doing Karma but without attachment to results

because attachment to Karma will lead one to swirl
further into Samsaara.

Vidya and Karma go with the departing soul.
Since it is said that the departing soul takes with it both Vidya and Karma
on its march to the higher worlds, it is clear that Vidya alone (i.e. without
Karma) cannot go with him. (The original meaning of the vidya is, therefore, "the state of a thing as it is", or expressed in terms of the mental plane in one word, "knowledge". As long as in the face of a human being I see a face and nothing else, my mental vibration is said to be vidya).

Disciple is required to do Karma life-long. After doing Veda Adhyayanam at the feet of a preceptor, the disciple should stay in a pure place and carry on his duties as a house-holder.

Kumarila Bhatta and Prabhaakara establish that learning the Vedas extends up to knowing its meaning, not learning them by rote (mechanical).

It is also said that one should live in the body for a 100 years for performing
Karma. It is clear, therefore that the primary purpose of life is doing Karma, not
Vidya.

Karma done for securing lower gains like SWarga can be given

up because they are detrimental to achieving liberation while Karma without
attachment to fruits solely as dedication to Brahman must be done by one
desirous of mOksha (mumukshu). Except in Udgeeta Nowhere Vidya has been termed as a limb of Karma.

Vidya and Karma take 50:50 equal share in taking the soul to
heavens.

“It is clearly laid down that the fruits of Vidya are different from the fruits of Karma. Karma is done to reap its own benefits; Vidya is done to reap its own benefits. So, they are different from each other”

Practicing sexual abstinence. Among the four religiously sanctioned stages of life
for the Hindus – those of the student, the married house-holder, the
anchorite (secluded life) in the forest, and the ascetic (self-disciplined)- the first and the last require strict chastity. Since men in these states can practice Vidya they should not perform sex.

“These passages show that the injunction contained in the text to do AgnihOtram etc during the whole lifetime is directed to those who do not give up house-holder-ship owing to want of sufficient spirit of detachment”

It is not correct to say that Sannyaasa is not mentioned. It may not be
mentioned here but is found prescribed and abiding in several other

contexts. They are known as performing “Tapas”. The word ‘Tapas’ means
tormenting the body by fasting (KaayakLEsam).

When a command appears first time, it has to be obeyed.

In the funeral rites it is laid down that ‘samit’ should be kept under the
vessel called ‘sruk’. In the fire ceremony of Nitya Agnihotra, though it is

not mentioned specifically, the ‘Samit’ is kept on top of the said vessel.
If it is laid down that one has to do karma lifelong, it refers to those who do not have the detachment to
worldly life. VarNa-asrama regimen does not affect it.

CUE 110: An injunction is a doctrine

110. In horse sacrifice, specific instructions are there for
narrating specific stories on specific occasions starting from the beginning

day to the last day. This is special to this sacrifice. It is not to be made a
precedent to narrate stories in all Yaagas. Silver should not be offered as gift.
Any narration of story if mentioned as part of a commandment, will create
in the mind of the listener an interest and help in his understanding of the

Vidya clearly.

It may be praise but it is also a command to meditate on
‘Udgeetam’. Without a commandment, mere praise will be tasteless and

useless.

CUE 111: Story telling?

111. Stories are to create interest.The Veda-anta stories are

related to the injunctions about Vidyas; some stories in the earlier part of
the Veda are related to injunctions about Karmas. To the latter category

belongs the story about the tears of Agni. It is said that these tears became
silver and that hence silver is not a suitable gift. The point that is made
is that the story is told in order to enjoin that silver should not
be given as gift”

CUE 112: Penance can do what fire-ritual does.

112. Sannyaasis can do Brahma-upaasanam even without fire rituals.

For ‘Oordva-rEtas’ no fire ritual like ‘Agni Aadaanam’ and ‘AgnihOtram’ is
prescribed. But, they are also eligible to do ‘Brahma-Upaasanam’. By virtue
of their intense penance itself like celibacy etc their ‘Upaasana’ will become

fruitful.

CUE 113: Can a house-holder also skip fire ritual?

113. Text commencing with the words ’SaantO-daanta:”
commands that control of senses like serenity of mind (Sama) and Control
of senses (dama) are absolutely essential for tranquility in ‘upaasana’.

They are indispensable for the householder like the injunctions on adopting
permitted actions and avoiding prohibited actions

Householder cannot give up fire rituals
Expressions such as ‘yagjnE na daanEna na asakEna”
definitely require householders to perform with the limbs of Yaagas. This
is like a horse-rider putting on saddle, harness, bridle, equipment etc to
the horse before climbing on it; these preliminary preparations are
necessary and cannot be skipped. The fire ritual has the effect of removing sins that stand in the way of meditation such karmas facilitate observance of Vidya. In this sense, it can be a part of Vidya.

CUE 114: Is control of mind and senses necessary for Brahma-upaasana?

114. Control of senses like serenity of mind (Sama) and Control
of senses (dama) are absolutely essential for tranquility in ‘upaasana’.

They are indispensable for the householder like the injunctions on adopting
permitted actions (Pravritti Dharmas) and avoiding prohibited actions

(Nivritti Dharmas).

CUE 115: Eat all you can! But only when your life is in danger!

115. One can eat anything but only in life-threatening situations. Sage Ushasti, son of Cakra in Kuru Country was a ‘Brahma-upaasaka’. Due to famine, he and his wife were migrating to a far off place. On the way, they reached a
place called ‘ipya graamam’ where lived a large number of pachyderms.

The Sage was so exhausted and due to hailstorm and starvation he almost
swooned and apprehended that his end was near at hand. A mahout who
passed by on an elephant offered him some horse-gram. The sage readily accepted though ordinarily prohibited. But, when
the mahout offered water to drink, the sage declined saying that he took

the horse-gram only for saving his life from starvation-death and taking
water thereafter was optional and not proper since at that point the danger
to life had disappeared. In times of danger to life and only then, Saastras do

permit consuming any vegetarian edibles and such intake will not go against
Saastras. Saastras forbid consumption of meat (on grounds
of Ahimsa) and liquor in any form even in the face of danger to life”

Purity of food invests purity of thought. Pure food leads to a pure mind and a pure mind leads to real
and determined remembrance required for concentration in worship”

CUE 116: Is fire ritual part of Vidya or part of stage of life?

116. It can form part of Vidya and part of Stage of life.

CUE 117: What about one who does not belong to any ‘stage of life’?

117. One without a stage in life cannot do meditation
Those who do not belong to any of the 4 Asramas, for example, a widower
called Vidhura or one after completing studentship remains unmarried

can also do AgnihOtra as part of Brahma-upaasana. There are several
examples like Raikvar, Samvartakar and Bheeshmar, who did Brahma-

upaasana. “Raikvar while initiating King Jaanaasruti into Brahma Vidya and subsequently married the King’s daughter;

Samavartakar was brother of Brihaspati. He was wandering nude in a
forest and did a Yaaga for Maandaata. When Indra tried to stop the Yaaga

If fire ritual is part of Vidya, just do it!
Japa practitioners can also do Brahma-upaasana
Saastras say that those who recite Japa Mantras can also do Brahma-
upaasana.

For those mentioned above, if they give up their respective stage of life,

no religious act for expiation (making amends) of sin is prescribed for atonement.

Those who do Penance can also do Brahma- upaasana

Sruti confirms that those who resort to penance (Tapas), celibacy
(Brahmacharyam), faith (Sraddha), etc can do Brahma-upaasana.

A Brahmin cannot be without belonging to a ‘stage of life’

Dharma Saastra lays down that a Brahmin cannot be without belonging to
any one of the stages of life.

Big or small, a sin is a sin! A Brahmin
without belonging to anyone of the stages even for one day is dangerous.
If one does not take up one or the other stage for more than a year, he
has to do atonement by doing a rite called “krichram” three times. However,
if one could not take up one of the stages for reasons beyond one’s control
(for example want of resources), such a one may still be eligible for doing
Brahma-upaasana.

CUE 118: Can an ascetic revert to doing fire ritual?

118. A confirmed bachelor (naishTika Brahmachari) should remain for the rest
of his life as a perpetual celibate in the residence of his preceptor

(Gurukulam) and serve him; a forest dwelling anchorite (Vanaprasta)
also known as ‘Vaiksana’ (NOT Vaikanasa) cannot give up that stage of
forest dweller. An ascetic (Sannyasi) cannot become a house-

holder (Grihasta) under any circumstances. No rite of exculpation
is provided for this. Whether it is great sin or second grade sin, a sin is a sin
and there is no expiation procedures prescribed for them.

Brahmachari abandons his station in life, he will be deemed to be on par
with one committing infanticide, ingratitude, kills a person who had

surrendered to him for protection and SishTas refuse to initiate him into
Vidya” “Srutaprakaasika explains how when a sin
is committed by a NaishTika Brahmachari, it would induce him to indulge

in further sins. A perpetual bachelor’s sins may get reduced by doing
some expiation but it cannot create in him eligibility to practice Brahma-

Upaasana”
CUE 119: Who should do Udgeeta recital?

119. As the master of sacrifice reaps the benefit only he should recite
Udgeeta As the Yajamaana reaped the fruit of the Upaasana, only he should do.

OudulOmi says “Only the priest!”
OuDulOmi,says- since the Ritvik is
recruited and employed specifically for doing the Yagjna for which he
receives adequate compensation in the form of largess (money/gifts) from the
Yajamaana, it is inherent therein that only he should do the Udgeeta-
upaasana in his role as the emcee.

CUE 120: About vow of silence

120. The triple requisites for the Upaasaka.

Though the text says that a householder should do the Karmas attached

to his ‘stage of life’ as Grihasta, it is implied that those belonging to all
‘stages of life’ must observe their respective karmas as explained in the
next Sutra. The triple requisites are for all.
Youthfulness, learning and observing silence are common to all ‘stages of life’ Knowledge gained by learning and knowledge gained by
silence are different. All the three Proficiency (paaNDitya), Youthfulness

Gotra) his erudition (Vidya) his prosperity (Sampath) etc.” Kula and

(Baalyam) and Silent reflection (Mounam) are decreed as essential parts of Vidya.

“The ‘mounam’ mentioned here is a different kind of ‘mananam’ in that it is the total and incessant involvement in the thought of Bhagavaan like Maareecha who saw Rama in every tree and in fact everywhere –

CUE 121: Childish or Childlike?

121. “What is advised is not childish-behavior

but child-like behavior. Children are simple minded, guile-less and have

no cunningness or fraudulent intensions; they do not have self-ego; they
do not have undue pride and prejudice. This is what is advised for the

Upaasaka”

“The real meaning is that one who meditates should not exhibit his powers and not be conceited (pride) about “The word ‘mantavya:’ in conjunction
with the word ‘srOtavya:’ means fixing in the mind the instructions received

from the teacher by means of inferences etc. But, the word ‘muni’ means
a person who spends continuous thought on the thing that has been so

fixed in the mind with a view to reaching Yoga”

His Vidya. He must act innocent like a child that is not conscious of any
difference of caste or wealth. But, he is not to act without depending on

Saastric injunctions, just as a child following its own desires”

CUE 122: Can Upaasana yield fruits here and now?

122. If these are practiced without impediments to Upaasana,
the fruits would be available in this life itself or in subsequent life or lives
depending on its being the last body (Charama Sareeram)

“Knowledge of Brahman can dawn in a
subsequent birth also. This is seen from the case of VaamadEva. Even
while he was in his mother’s womb, he had achieved this knowledge. He

could not have done any worship while in the womb. By virtue of the
knowledge acquired in his earlier birth, he exhibited such knowledge even
as a baby in the mother’s womb”

CUE 123: It depends on one not incurring sin of offence to a Bhaagavata.

123. Except in the case of offence to a Bhaagavata, the benefit will
accrue instantly . If no such offence, it can yield results here and
now The fruit obtainable may not be mOksham. An offence to a Bhaagavata is
deadly and it cannot be obviated by any atonements. An Upaasaka

committing this offence cannot expect to get mOksha. Only way is to make the samy bhaagavata to pardon the sinner.

How Vidya frees one from sin?

Brahman destroys all obstacles (Both Paapa and
PuNya) of those who practice Bhakti or Prapatti, purifies them making
them qualified for liberation. Meditation (Upaasana) should be
done incessantly.

‘Dhyaana’ is contemplation and contemplation is of the nature of a stream
of remembrances, not mere remembrance. The word ‘upaasana’ also
has the same meaning as it is used to denote the uninterrupted series of

the activities of the mind that is one-pointed” Meditation should be on Parama-Atma “Of course, Dhyaana
is memory. The memory also about a thief or snake will be ‘Dhyaana’. To
indicate that such a memory is not intended here, it is said that Upaasana
and Dhyaana have the same meaning. Upaasana is that devotion of a

person towards another who is superior. This Dhyaana is not mere thinking
but devotional thought on a person who is superior and favorable. This is

stated by Swami Vedanta Desika in his AdhikaraNa SaaraavaLi Sloka
Smritis also advise incessant meditation on Parama-Atma as the only
means. For the highly evolved, it would suffice to instruct just once or

twice. But for ordinary folks who have worldly attachments, only repeated
advice would help in leading to realization.

CUE 124: Upaasana should be done frequently, not just a few times

124. “Dhyaana” or meditation should be done often and
incessantly like a stream of oil.

CUE 125: Parama-Atma should be meditated upon as Parama-Atma

125. Parama-Atma is the soul of the individual self. Because of

This is what Yaagnavalkya advised his wife MaitrEyi “Just as the Jeeva-atma is the soul in relation to the physical body, Parama-Atma is the soul of Jeeva-atma that constitutes the body of Parama-Atma” .

CUE 126: No meditation on symbols!

126. Mind, Name etc are just symbols not to be meditated upon

Name, mind etc are just symbols and a symbol cannot be Parama-Atma.
Parama-Atma should not be considered as equal to them.

Which is preferable for meditation? Is it Udgeetam or the deity?

In Udgeetam the lower entity can be equated with Surya.

When Udgeetam is a part of a sacrifice, the Sun-God is
worshipped who is superior to Udgeetam. So, it would be appropriate to

consider Udgeetam as Sun-God.

“Sacrifice is fruitful only by propitiation of deities; and deities as bestowers of the desired results are superior. Hence, it follows that Udgeetam should be meditated upon as the Sun-God and NOT the other way”

“The meditation enjoined here is on mind and not Brahman. Mind is NOT the indweller of the devotee in the same way as Brahman” . It is after all only a symbol and cannot be deemed to replace Brahman.

Lower entity can be equated with higher entity.
However, in a sense they can be considered as Parama-Atma. A higher
entity should not be treated on par with a lower entity. But, it would be
appropriate to consider them as on par with the higher entity.

“If a mighty king is spoken of as a servant, not only there will be no benefit but punishment is sure to follow” “When a lower object is spoken
of as higher one, it would tantamount to eulogy; if a higher one is spoken
of as a lower object, it will tantamount to abuse and ridicule. If a king can
be praised as Indran, Chandran etc he will be mightily pleased; Can we
call him a goat or buffalo or donkey?”

CUE 127: Is Udgeetam superior to Aditya?

127. “Sankara holds that meditation can be made either way. This is not correct because only the deity can bestow fruits and not the insentient karma”

CUE 128: Meditation should be done in a sitting posture

128. Posture to be adopted in meditation - Sitting is advocated

A steady body needed for a steady mind for meditation

Meditation has to done continuously and with a steady mind. One cannot
meditate standing or walking because it will involve some effort and
steadiness will be affected. If one lies down, one might fall asleep! And

the seat must not be uneven because it might result in imbalance of the
body and consequent disturbance to the mind. It is advised that a
comfortable seating should be taken for meditation to be effective. If he does it standing or walking, he will have to put forth some effort to support and keep the body erect without falling,. This extra-exertion will affect the concentration adversely and the meditation will be disturbed. It is true that even in the sitting posture during meditation some effort will be necessary to keep the back of the body erect.

It is only to avoid even that extra-exertion it is stated in Gita that in while sitting some support to the back should be provided” Do it till you die!
“While walking, the concentration will be on the path and whatever is noticed on the path”

Concentration of mind is important for meditation
Meditation involves continuous effort with absolute concentration of mind
and it cannot be interrupted.

One should meditate for whole lifetime to attain

mOksham. In other words, from the moment one starts meditation one
should continue doing it till one’s death.

CUE.129 – HOW LONG MEDIATION SHOULD BE DONE?

129. One should meditate for whole lifetime to attain

mOksham. In other words, from the moment one starts meditation one
should continue doing it till one’s death. Only if the mind is tuned to think
repeatedly on something that would enable a remembrance of that thing

at the time of death” . The greatness of Upaasana is that all sins
would get destroyed and no sin would cling to him (1) like water that

does not stick to the leaves of Lotus though it stays in water(for future Karmas) and (2) like all the sins will be incinerated like cotton put in flames (to past Karmas).

How Sisupaala who committed hundreds of offences
against Lord Krishna could secure mOksha when he is not seen to have

made any Praayschittam for his sins in scolding Krishna that too n the
vast assembly. The reply is that due to the effect of Upaasana done by

him in earlier births, he had the good fortune to have the practical Darsanam

of Lord Krishna. That itself acted as Praayaschittam for him to extinguish
his sins instantly”

for sustenance of the practitioner may continue but they will also become

useless at the time of fall of the body”

SaraNaagati has the effect of neutralizing the effects of Praarabda

Karma and if the SaraNaagata desires instant mOksham this Nyaasa Vidya
can confer this also instantly.

CUE 130: What is the gain of meditation?

130. Only if the mind is tuned to think repeatedly on something that would enable a remembrance of that thing at the time of death. The gain od doing meditation with concentration is seeing Him who was continuously meditated upon.

CUE 132: Accumulated sins and sins that have started to yield results

132. SaraNaagati itself acts as “Sarva Praayas chittam”-

“Sins refer to whatever stands in the way of salvation. They thus signify
both good and evil deeds. Meditation destroys hindrances to salvation.
Then the attainment of the Brahman comes of itself. Though karmas

have the capability to produce effects, the Supreme person can prevent
the effects from being produced. It may be supposed that at the
commencement of Vidya the Supreme person resolves to forgive the sins

of the person practicing it and that at its successful culmination the sins
are actually forgiven”

CUE 131: Meritorious deeds are also impediments to attaining the goal

131. Both PuNyam and Paapam will vanish for the Upaasaka. It was said that for the Upaasaka, sins will not cling to him; similarly,
even PuNya also would not cling to him because like Paapa, PuNya is also
an impediment to mOksha. He will give up both and attain mOksha at the time of fall of the mortal coil. Effects of meritorious deeds also get destroyed as a result of meditation.

CUE 132 At what point of time do effects of all karmas get destroyed?

132. So long as there is body, Karma will continue
The existence of body is itself due to Karma. What is meant
is that all the accumulated Karmas (Sanchita Karmas) would get destroyed.

Those that heave started to give effect during the present life will remain
to be experienced. “Being an obstacle
for the attainment of Brahman is said to be the definition of sin. For an

Upaasaka, PuNya is more harmful than Paapa. Therefore he must get rid
of PuNya also as he must do of Paapa. Does it make any difference to a

prisoner, if he to continues to be in prison, whether the fetters are of gold
or of iron? Both are the same in being obstacles to his freedom”

CUE 133: Fire rituals should be observed till the fall of the body

133. Fire rituals like AgnihOtra are part of Vidya. For Vidya to be successful

and without impediments, these rituals should be continued till fall of the

body. To make the mind fit for worship, these rituals have to be done; if
not done, the mind can become restless. Accumulated Karmas that have not begun to fructify do not pertain to Vidya and therefore they do not get destroyed. The general rule is that those karmas that have begun to yield effects (Praarabda Karmas) will get exhausted only after any number of births required (for Non-Prapannaas)”

But, when Upaasana is practiced, karmas get destroyed quickly. If any
impediments arise, they will linger a little longer and fructify at a later

time. They are said to be bequeathed to friends and foes.
Balance of Karmas
It is such balance of Karmas that are transferred to friends and foes.

“Many of them (karmas) are left
unused either because they are not able to bear due to his more powerful
Karmas which prevent them from giving fruits or are left over as
unnecessary. In fact, all good karmas which have been mentioned as not
sticking to him and all those that are said to perish (in the sense that they
are not enjoyed by the devotee for any reason) go to the friends at death”

CUE 134: Accumulated Karmas still remaining are bequeathed

134. Brahman arranges for the individual
soul (who has done Bhakti or Prapatti) the path for leaving the
material body through the subtle vein called “Brahma NaaDi’.

CUE 135: Faculty of Speech joins the mind

135. Those who have practiced Vidya (or Prapatti) are expecting their death as one
would do to a beloved and welcome guest. So, death is such a
guest for the Upaasaka.

It is not like an ornament that loses its name and form and
becomes one with gold (its cause). It is not complete absorption but a

mere association, the joining of two entities. It is correct to say that
speech rests in the mind. It means that speech is associated with mind,
not absorbed into it. It is like a person observing a vow of silence or is
mute, or so seriously ill, he may not be able to speak but he cognizes that

his mind is working.

CUE 136: Mind joins the vital air

136. Food is not the material cause of mind and water is not
the material cause of vital air. At best, they may be helpful to them by

nourishing them. Further, It is said ‘mana: praaNE’ which means that
water can be construed as cause of mind only by extrapolation. What is

conveyed is that the mind joins the vital air. The relationship between
them is of the one who nourishes and the one who is nourished and not
that of cause and effect.

CUE 137: Individual self combined with vital air ‘join’ flame of energy (tEjas)

137. Individual self combined with mind and vital air join flame of energy (tEjas)

The text ‘praanas tEjasi’ shows that vital air (along with
individual self) joins the flame of energy (tEjas).

It is like faithful followers of a king following him in his
victory march.

Another analogy given is that when we say River Yamuna joins the ocean,
it means that Yamuna that joined Ganga flowed together into the Ocean.

CUE 138: Jeeva-atma joins the 5 natural elements

138. Vital air of the individual soul joins with the 5 natural elements.
“The word ‘TEjasi” in the Sruti may be singular but it does not mean only fire. In Naamaroopa

VyaakaraNa Sruti, where Triplication is explained, stand alone Tejas is
not considered” . As body itself is made of 5 natural elements the Jeeva-atma joins these natural elements

CUE 139: When does an Upaasaka attain Brahma-anubhava?

139. Ultimate bliss (Brahma-anubhavam) is possible only after
reaching the transcendental world. The unsullied((not spoiled) meditator (Upaasaka) is said to soar aloft through the 101 vein at the cranium of his head.
Others go via other routes. Because, Upaasana itself is so delightful an

experience, that soaring aloft and attaining ultimate bliss here itself is mentioned.

“That the Upaasaka gets death-less-ness (amrutatvam) means that he obtains Brahma-Anubhavam even without relinquishing his contact with body”

It is like a man proceeding from Srghna to Paataliputra and passing through Mathura on the way” “This stage itself is called as immortality’ as it is the first step towards immortality”

The body in which the practitioner commences his Upaasana, at the time of his relinquishing the very same body, he can attain Brahma-Saakshaat -kaaram” “Travel through the shiny path (Archiraadi gamanam) commences only after entering the Brahma NaaDi”

Until the individual self reaches Brahman after travelling through the shiny
path (archiraadi maarga), his contact with Samsaaram does not snap
and he moves with his enshrouded subtle body.

What is meant is that he does not as yet attain mOksham but the effects
of good and bad karmas depart from him.

(1) Scriptural injunctions enjoining meditation till death.

(2) Scriptural passages describing the departure of the self of the man
with Vidya through a particular blood-vessel, those that describe the path

of the Gods and those that speak of the attainment of Brahman in Heaven.
(3) Apasthamba Dharma Sutra’s words.

It is seen from Upanishads that the soul reaches the Moon through
whatever path and converses with him. This is not possible unless there
is a subtle body.

So long as there is warmth it can be in the subtle body

The subtle body is within the gross body. There will be warmth so long as
it is lodged in the gross body. When a person is alive there will be warmth
throughout the gross body from head to foot. whatever path are invariably interrogated by Moon-God who permits only those who answer his questions correctly to proceed on the onward path to VaikunTa, and sends those that are unable to answer correctly to Swarga ,to be reborn as described in the Panchagni Vidya. Invariably, the Prapannas
and Bhaktas would be able to give correct answers, having had their
‘orientation during their probation’

The question is simply “Who are you?” The answer is equally simple.

The soul would reply ‘I have been born again and again due to beginning-
less sins. Having taken refuge under the Lord who is ‘Satya’ and having

performed Bhakti or Prapatti, I have realized the Lord to be my soul as
well as the soul of all that is, including you, the moon god. I see Narayana
in my own self and in everything else. Please, therefore, do not hurl me

down to be born again and let me reach the supreme state of ‘Paramapada’. Pleased with the answer, such soul is allowed to proceed further on its onward march to Paramapadam. Once it goes through this, it can no longer return”

This is because when an Upaasaka leaves his body on his onward march through the shiny path his vital air travels along with him. This is very clearly stated.

This does not mean that he has attained
mOksham. “Sruta Prakaasika says that in the gross body the heat is uniformly
distributed. At the time of death it is felt only in some part of the body.

This is presumed to be due to the subtle body being present there, having
drawn to itself all the heat which the self was previously radiating throughout
the body”

CUE 140: Do ‘Bhoota Sookshmas’ reach Parama-Atma?

140; : Laying off the burden for a while
The individual soul departs from the body and with the subtle natural
elements joins Parama-Atma. The text “tEja: parasyaam dEvataayaam’
confirms this. It is not for experiencing the consequences of happiness
and misery that the soul goes to the other worlds. It is to seek relief from
the exhaustion and suffering from the churning of the backbone called
TristhooNa in order to extract the subtle elements and he becomes refreshed.

“A person carrying a load finds on his way a stone platform on roadside to rest head loads (Sumai Taangi in Tamil) and places his load on it for sometime and when he is refreshed
he leaves the ‘rest area’ taking back his load and proceeds further on his

way. The case of the individual self taking rest is like this”

It is not like ornaments becoming raw gold again.
As mentioned earlier, the faculty of speech joins the mind; the individual
self joins the Parama-Atma losing its identity in form and name.

CUE 141: Sruti also says so.

141- “The vital airs do not depart at death from the

Upaasaka who has enjoyed all his desires, has no desire left to be fulfilled,
whose only desire is to reach Brahman”

It is clearly stated that the Upaasaka exits through a vein called Sushumna
the tip illuminated by Bhagavaan and twinkles with a light guiding the
soul which piercing through the orb of Sun and penetrating the world of

four faced Brahma called Sathya lOka and then reaches mOksham. This
shows that the Upaasaka does ‘soar aloft’.
CUE 142: The mode of actual departure

142. “Three specific ways have been identified through which the souls escape:

1. There are 72,000 NaaDis or (invisible veins) which branch off from the

shows a predominance of evil deeds have to remain condemned to being
inanimate objects like stone, mud etc for specific periods during which
time they will be incapacitated to indulge in any wrong doing.

2. One hundred NaaDis of various colors, white, black, blue, golden yellow
and red go upwards from the heart. Those who go through these NaaDis

that go upwards to the higher worlds to experience the fruits of the
extraordinary PuNya they had accumulated and after exhausting such PuNya
return to the earth to experience the results of their other karma (both
good and bad).

The soul exits from the heart through eyes or head or any

other part of the body

CUE 143: The Upaasaka goes through the rays of the Sun

143. There is, however, one NaaDi other than the 100 mentioned above
which starting from the navel (Moola-adhara) goes past the heart and
ends up on the top of the crown. This is a special NaaDi reserved only

for a Upaasaka ( Prapanna who attains mOksha at the end of the current
life itself or a devotee (Bhakta) who attains mOksha at the end of the life
in which he reaches a nil balance in his karma account – (which may be
at the end of the current life or after many lives). The Lord illuminates
this NaaDi at the point where it goes past the heart and the departing soul
sensing the flickering radiance and luster leaves the heart and escapes
through an aperture like bursting through a push-door. By virtue of the
power of Vidya and the pleasure of the Lord, Parama-Atma opens this
door and lets him into this NaaDi. This NaaDi is called the Moordhanya-
naaDi or Sushumna-naaDi or Brahma-naaDi or Brahma-Randra
since it opens at the top of the skull of the person leading him to Brahman
through the Shiny path or the Archiradhi marga. The individual soul
cognizes this radiance and starts his journey with the help of the rays of the Sun.

The Upaasaka clasps the rays of the Sun and travels. Even at night-time
rays of the Sun are still there in an un-manifest form and this is also

during winter and rainy seasons when the heat may become less but is
not completely eliminated. The dead Upaasaka reaches the Sun at once

with the speed of the mind: So, there is no reason to say that the man waits till the Sun-rise next day..,. The Sruti
declares that there is always uninterrupted contact between the rays of

the Sun and the veins of the body”

By his grace, Bhagavaan who
is immanent (inherent) in the heart (haardan) and who is pleased with the Upaasaka’s constant remembrance of the route (maarga chintana) illumines the tip of the vein”

‘During nights in summer heat is experienced by us. The basis of the heat

is not the rays of the Sun but something other than that, namely the
particles of fire that have been emitted by the Sun’s rays”

The light there shines like the gleam of lightning

Sun-set means that the Sun is so far, far away. The astronomers declare that when it is night in one part of the world, it

is day in the other part. Therefore, it is an undisputed fact that the Sun is
always there and so are its rays…In the evening, the Sun enters into fire.
Since the Sun is in a far-off place it cannot enter fire. But what it means
is that it enters the fire through its rays. In day time, fire enters into the

Sun. This means that during the day the Sun is near and therefore there

is less of luster in the fire. It is because of this that during nights the fire

shines brightly even from a distance. During day time, the glow of the fire
gets into the Sun. The Sun shines with greater effulgence (extreme brightness) at that time because of its association with fire”

A place on which fire was kept for sometime continues to retain heat even after the fire has been taken away. Since heat is a quality and a quality cannot exist apart from its
substratum, we have to infer that there are minute invisible particles of
fire which manifest heat. Similarly even though the Sun’s rays are away
from the fire at night, the heat of the rays continues to remain”

“The Sun never sets or rises. When people think the Sun is setting, he only changes about after reaching the end of the day to what is on the other side. Then, when people think he rises in the morning, he only shifts himself about after reaching the end
of the night, and makes a day below and night to what is on the other
side. In truth, he does not set at all”

“Just as a great road
spreads out and reaches two villages, this and that, these rays of the Sun
go to both the worlds, this and that; they are spread out from yonder
Sun, they are connected with these blood-vessels; they are spread out
from these blood-vessels, they are connected with the Sun yonder”

CUE 144: How can it be said that there are Sun’s rays at night?

144. During nights, we feel warmth in our body. So, it cannot be said that

there are no rays at night-time. It would always be desirable for one
desirous of mOksham (mumukshu) to die during day-time, bright fortnight,

Sun’s northern movement etc. But, for an Upaasaka, because of the power
of their Upaasana, as Praarabda karma is totally annihilated, there is no

reason for his further stay in this world.

of the man of Vidya is exhausted, he dies, leaving no cause for the
continuance of bondage”

CUE 145: What happens during Sun’s southern movement?

145. It is seen that those who die in the dark fortnight and during Sun’s Southern
movement reaches the Moon-land and falls back into this world for another
lease of life. In fact, the great Bheeshma is said to have waited till the

dawn of Sun’s northern movement to cast his mortal body. The reply is
that the Upaasaka may go to moon-land and after a short period of rest

there ascends to mOksham as evidenced by the text ‘tasmaat mahimaana
BrahmaNam aapnOti’.

Bheeshma’s case is to show that -

“So, he attains mOksha directly at the fall of his present body which is his ‘ultimate body’

(Charama Sareeram) in which he commenced his Upaasana”

(1) Death during Sun’s northern movement is far superior to the other
time period.

(2) He wanted to prove the efficacy of his father’s blessings that he could
give up life as and when he wants.

(3) He waited for the winter-solstice till return to the Sun to the northern
course, as he had the power to choose the time of his death.

Therefore, this was a special case and other Upaasakas need not have to
wait like Bheeshma for the advent of Uttara-ayana.

“Bheeshma was destined to be reborn as a Vasu and then only at the end of his tenure as Vasu he was to reach Brahmapadam”
All that is said in Bhagavad Gita is that an Upaasaka should remember
the two routes all the time.

(1) It is like what we now know as “GPS” that shows the route and probably
now exist even with an audio running commentary. The very thought of
the routes NOW would come in handy for the Upaasaka when he actually

commences his travel to the transcendent world.

(2) The Lord is pleased with this exercise of the Upaasaka and helps in
illuminating the exit point in the Sushumna NaaDi at the appropriate

moment.
Brahman leads the individual soul in the shiny path
called “Archiraadi Maarga” to his eternal abode called Sri

VaikuNtam”.
CUE 146: The shiny path

146. The Upaasaka goes through the shiny path
On the death of the Upaasaka, he goes through the route of fire, Daytime,
Bright fortnight, the period of Sun’s northern movement, Year. Then Sun,

Moon, Lightning etc after which he is taken by the deity called ‘Amaanava”
to the Parama-Atma. All these different entities have not been mentioned

in the same context but in different contexts in different Upanishads.
However, as the shiny path is the same, it is understood that the Upaasaka

goes through these entities.

Six ways of determining the squence: “A doubt may arise as to how names of divisions of time like day, bright fortnight, half- year and year could be clubbed
with the names of deities. The various

divisions of time are mentioned, they refer to the deities presiding over
the respective time periods and therefore there is no incongruity in the
listing…Again, different Upanishads list the various Aati-vaahikas differently

some omitting a few and some mentioning the names of certain lokas

4. UttaraayaNa (Sun’s northern movement)

5. Samvatsara (Year)

6. Aditya (Sun)

7. Chandra (Moon)

8. Vidyut (Lightning)

4. UttaraayaNa (Sun’s northern movement)

5. Deva lOka

6. Aditya

7. Vaidyuta (Lightning)

-------------------------

4. Aditya lOka

(Sun-world)

5. Indra lOka

6. Prajapati lOka

-------------------

and some others jumbling the order of succession of sequence. Where a more detailed listing is given it should be
adopted and where only an oblique reference is made to certain deities,
they should be fitted into the pattern and sequence given in the detailed listing.

“Whether the sons of the dead person
conduct the funeral rites fit for the dead body or whether they
do not do in his case, they (the knowers of Brahman) attain the
light itself on the divine path escorted by the angels”

“Sri Vatsa Varada Guru who is popularly known as Nadaadur AmmaaL
and who was the teacher of the teacher of Sri Vedanta Desika in his
“Tattva Saara -102” gives the list as follows: Light, Day, Bright fortnight,
UttaraayaNa, Samvatsara, Sun, Moon, Vaidyuta, VaruNa, Indra and

Prajapati . These they say are the Ativahikas (i.e.) the group of Angels
that escort a release seeker (mumukshu) to the Brahman”

“Amaanava is the real guide; the others being helpers on the way”

Swami Desika cites some special cases like Sisupaala, all living beings
from plants to insects that were taken by Lord Rama to Brahma’s world

“The entities in the shiny path like Agni, Vayu, Surya, Chandra etc are NOT the deities that we worship. They are the servants in Nitya VaikuNta (Nitya VaikunTa
Brithyas).

In one place it is said that when an Upaasaka leaves the body he goes to the region of Vaayu (air) and through an aperture (small hole) of the size of the hub in the wheel of a chariot.
He passes the Sun. The Sun makes room for him an aperture of the size

of ‘Adamara’ (a musical instrument) through which the Jeeva passes
upwards to the moon. The moon makes room for him a space of the size

of ‘Dundubhi’ (another musical instrument) to allow him to pass through”

CUE 147: Where is Air?

147. The term ‘Deva lOkam’ is said to denote both Vaayu and
Swarga. Therefore, Vaayu should be placed after Varusha (year) and before Sun.The term ‘Deva lOkam’ is said to denote both Vaayu and
Swarga. Therefore, Vaayu should be placed after Varusha and before Sun.

1. Archih (Fire or light)

1. Archih (Fire or light) 1. Agni lOka

2. Ahah (Day time)

3. Sukla Paksha (Bright fortnight)

2. Ahah (Day time)

3. Sukla Paksha (Bright fortnight)

2. Vaayu lOka

CUE 148: Where is the Rain-God?

148. Lightning in the cloud
There is close connection between VaruNa and lightning. Because Clouds
are said to be the mount of VaruNa, VaruNa should be taken after lightning.

This seems to be in order.

“As VaruNa is the deity presiding over waters (jala dEvata), he has to be placed immediately after lightning”

CUE 149: Who are the escorts?

149. Only Amaanava who takes the Upaasaka to Brahman, others
are just escorts. As VaruNa and others go with Amaanava, they are called ‘Ati-
vaahikas’ Fire route – Is it just a sign-post or deities?
The term “Archidaadi’ denotes the path beginning with ‘Archis’ or fire.
After fire are mentioned Day, Paksha, Ayana, Varusha etc. These are

divisions of ‘time’ and are insentient. How could they be deemed ‘guides’?

The answer is that they represent their respective presiding deities. As
it is said that ‘Amaanava’ (meaning one who is not a human) (i.e.) Super-

human) representing lightning leads the soul to Bhagavaan, it should be
understood that all the entities mentioned before him are ‘Aati-Vaahikas’

The term “Archidaadi’ denotes the path beginning with ‘Archis’ or fire.
After fire are mentioned Day, Paksha, Ayana, Varusha etc. These are

divisions of ‘time’ and are insentient. How could they be deemed ‘guides’?

The answer is that they represent their respective presiding deities. As
it is said that ‘A-maanava’ (meaning one who is not a human (i.e.) Super-

human) representing lightning leads the soul to Bhagavaan, it should be
understood that all the entities mentioned before him are ‘Aati-Vaahikas’

The presiding deity of lightning is the
Nityasoori called ‘Amaanavan’ who is said to lead the soul to mOksha.
VaruNa and others help him on the way. So, they are called ‘Athi-vaahikas”

The light and others are particular deities who in regard to leading the
man of Vidya to Brahman have been appointed as those who lead them.

So, they are not places of enjoyment

Indra and Brahma are mentioned between Vaayu and Sun.

(3) Whether they are those who lead men of Vidya who desire to attain
Brahman. As stated above, they are indeed, the guides who lead the man

of Vidya to A-maanavan who takes him to Brahman.

That the presiding deity of lightning is the one who takes the soul to
Bhagavaan is also mentioned in Sruti. Indra, Brahma and others just help

him by accompanying him.

It is seen that Upaasakas travel via the shiny path and reach first the

world of four-faced Brahma. It follows that the Ati-Vaahikas take them
first to Brahma’s world.

“As through the shiny path the Upaasaka reaches the moon, some who are said to go

through the smoky path also as reaching the moon. The latter is for
experiencing the consequences of Karma and so is different from the

former. Similarly, in Purusha Vidya, it is seen that even Brahma-vids who
die in DakshiNa-Ayana as reaching the moon. This is also different. Those
who go by the smoky path after they pass the moon, they return to the

world to eke out another lease of life to experience the consequences of
their karma”

CUE 150: Brahma or Brahman?

150. Upaasakas leave their bodies on their onward march.

These guides themselves take them to Brahman.

Upaasakas are of 3 kinds

(1) Those who meditate on Brahman. Their objective is ridding themselves
of ignorance (A-Vidya). The Brahma Svaroopam they seek is everywhere.
So, they have no need to go elsewhere.

(2) Those who meditate on their own essential nature (the pure Jeeva-
atma Svaroopa). They also do not need to go elsewhere.

(3) Those who meditate on Parama-Atma. As these have to go to a
different world (VaikuNTam) they need guides to lead them and the Ati-

Meditators go to Brahma’s world . Brahma is in close proximity to
Brahman

“Brahma’ in this context denotes only the four-faced Brahma.

Brahma to Brahmam. Along with the
destruction of Brahma’s world, the Upaasaka goes to Parama-Atma along with Brahma.

‘They at the end of the period of time known as
‘para’ (which measures the life of Brahma) in the world of Brahma, are all

liberated by the Supreme immortal Being’”

That is when Brahma’s world gets destroyed.
Smriti also vouches for this view of Brahma’s Satya-lOkam getting destroyed
and Brahma ascending to Parama-Padam.

No doubt, the word ‘Brahmam’ in neuter gender denotes only Parama-
Atma. He is omnipresent and all pervading. Like Yaagas, removal of

ignorance is also destined to help the soul in reaching Parama-Pada.
Saastra says that only on arriving there, the soul gets mOksham. Therefore,
the word “Brahma-lOkaan’ denotes all the worlds created by the will of

Bhagavaan. So, there is no contradiction in saying that ‘A-maanava’ along
with other Ati-Vaahikas takes the soul to Parama-Atma.

Ignorance gone, Jeeva gets back his essential nature

Sruti also says that after leaving this body Jeeva-atma gets rid of his
ignorance and resumes his essential nature (Sva-svaroopam) and reaches

Bhagavaan.

Like the Horse and the Moon
Having fulfilled his Vidya and having got rid of ignorance (a-vidya), the
Jeeva-atma reaches Parama-padam like the horse that throws off dust
from its body and like the moon coming out of the jaws of Raahu.

“The expression ‘He reaches the ‘Hall of Prajaa-pati’, only refers to the
Lord of the entire universe. The terms “brahma lOkam’ and ‘Brahmam’

also mean Parama-Atma. The Sruti which says that those who stay in
Brahma lOka and then reach Parama-Atma refers only to the denizens (occupants) of Brahma’s SatyalOka”

A controversy has developed among the Southern and Northern schools into which

Ramanuja’s followers are divided as to whether or not the state of kaivalya
is permanent, where the selves experiencing it are located and so on.

The Southern school holds kaivalya to be permanent, while the Northern
argues that it is a half-way house to the higher mukti. The Tatkratu-

nyaaya (or the principle of results according to worship) is taken as pointing
out the two different kinds of mukti”

Upaasaka reaches
Parama-Atma and NOT the four-faced Brahma.

The one who meditates on Parama-Atma as the Soul of his self, he attains
Parama-Atma.

Te one who practices Pancha agni Vidya meditates on his self as
‘Paramaatmakam’. So, he gets the fruits of such meditation

The one who meditates on icons has nothing to do with the supreme soul
or his individual self. So, he does not get the shiny path and consequently

‘Parama-Atma- Anubhavam”

When the dissolution is about to
take place, all of them along with Brahma, at the end of the period of time

called ‘para’, having fulfilled themselves, then enter the highest seat”

Will “Naama Sankeerthanam” lead to liberation?
Name, form, Mind etc are just symbols (Prateeka). As there are
differences among Prateekas, the relative results would also be
different. Only the one who meditates on Parama-Atma gets the

shiny path and ultimate bliss (mOksham)

Examples of Prateekas (Symbols): In SaaLagraama Silas, in which Lord Vishnu resides always (Nitya Saannityam) all other representations like pictures
or drawings are just symbols. Meditation on just ‘Names’ is called
‘Prateeka-Upaasanam’. Those who do meditation on such symbols

are NOT taken over by “A-maanavan”.

Then, what is the meaning of people saying “Naama-
sankeertanam” is the surest way to attain mOksham’? “Naama-
Sankeertanam’ may be the initial step in devotion (Bhakti) but

the one who meditates should concentrate on Bhagavaan, NOT
just on names (Naamas)

CUE 151: Mukta obtains his essential nature

151. The glories of mOksha enjoyed by the Upaasaka:

Mukta is one who has been relieved from Samsaara

He attains a stage that is beyond the waking, dream and dreamless sleep
stages. He gets relieved from the cycle of births and deaths which he had
been subject to from time immemorial having been obscured by sins.

“The consciousness of ‘I’ in Samsaara stage is not the same as the enjoyment of ‘I’ in mOKsha”

The context here is regarding the individual soul .
Even though this essential nature is always with him even in times of
dreamless sleep, it does not manifest itself because of its being concealed
by layers of his sins accumulated over several lives. The essential nature

of the individual soul will be manifest only after reaching Parama-Atma.

CUE 152: The individual soul gets rid of sins

152. The liberated soul resumes his original essential nature

The word ‘svEna’ indicates that the soul on attaining the transcendental
super-mundane world resumes its own essential nature. It is said that

when the soul reaches VaikuNTam, the eldoredo, he gets back his natural
glory like the celestials there.

Sinlessness is common to Parama-Atma and Jeeva-atma

“It is like when dirt covering a gem is
removed, the gem shines with its original brilliance.

The individual self is the body of Parama-Atma. As such,
he is inseparably related to Parama-Atma. While in Samsaara, he does

not realize this and so thinks that he is different from Parama-Atma. With
ignorance removed; he realizes this inseparability. In other words, he

starts to enjoy the qualities of Parama-Atma. The equality is with reference to the fact that he is without sin very much like Parama-Atma.

Also, Jnaanam has inherent luminosity (Svayam Prakaasam). In the

example of crystal salt what is said is that it has only salinity and no other
taste, not that other qualities like being hard to touch, having a shape, being white in color, etc. are not there. In the state of mOksha, all qualities would shine.

“For instance, when we want to know the weight of a piece of gold, we
put the gold on one scale of the balance and put a metal-weight on the
other scale, sufficient to keep the scales at the same level and the beam
horizontal. Then we say that both the gold piece and the metal-weight
are the same. They are equal only in one aspect, namely, in weight, but

not in their constituent parts or in value. Similarly, in the case of the
Mukta and the Brahman, there is a great likeness in both of them being

sentient and blissful in nature. This certainly is not in conflict with the fact
that Mukta is ‘Prakaara’ and Brahman is Prakaari’.

CUE 153: The Jeeva enjoys the various qualities of Parama-Atma

153. All the qualities of Brahman are manifest in the liberated soul.
In mOksha, he now sees Parama-Atma with all the qualities like Sin-less-
ness, knowledge, fulfilled desires, Truthful will power, etc.

In the fruits like mango, we find that its inner part is fully sweet whereas
in its outer part, the rind, it is not so sweet. There is a difference in the
taste of the inner and outer parts of a mango. But in the case of salt it is
not so. The taste is the same both inside and outside. In the same way
the Atma is of the essential nature of consciousness in all his parts without

exception and so entirely self-luminous”

CUE 154: Mukta gains everything by his mere” will”

154. The liberated soul acquires everything as per his mere will-power

If Mukta desires the company of his parents or wife or children, or brothers, or relatives,he can bring them to him by his mere will power.

The word ‘Eva’ in the Sutram shows that the Mukta can
get it assuredly by his will power. Because the king is in Samsaara, he

needs to take some effort, but Mukta in VaikuNTam is with unbridled
power. So, he gets what he wants by his mere will power.

As the Mukta is described as ‘Satya Sankalpan’ it follows that he can do
whatever he desires.

CUE 155: Baadari’s views

155 Baadari says that only so long as one has body, one becomes subject to
pleasure and pain and when one does not have body these experiences
do not cling. Since the liberated soul in VaikunTa does not have body, he

does not experience pleasure or pain which body is heir to.

As during dreams, a person experiences several things which were not
created by him but by Parama-Atma, in Moksha also the mukta can enjoy

experiences like the company of parents, wife children etc duly created
by Bhagavaan.

Whatever he enjoys is also for the pleasure of Bhagavaan

Even assuming that the liberated soul creates objects of enjoyment in
mOksha, it is only for the pleasure of Bhagavaan. Having experienced the uncertainties in Samsaara as Jeevan, when the muktha now (in a samsara-detached state of mind) does everything for the pleasure of Bhagavan, his thoughts about keeping near him the close relatives may never happen.

The one who sleeps and the one who dies

are unaware of their surroundings when they rest on the lap of Bhagavaan.
Not so, the Mukta. By his sheer will power, he can see everything and be

aware of his surroundings. He is actually described as ‘All- knowing’
(sarvagjnan). In his case, he is described as ‘Praagjna’

CUE 156: Except creating the world etc, he has similarity with Bhagavaan

156. The liberated soul is like Bhagavaan except for creation of the
world and other special and exclusive powers of Bhagavaan

Mukta has no powers to create the worlds
The mukta enjoys Bhagavaan having changelessness, full of all the
auspicious qualities, being the cause of both Nitya Vibhooti and Leela
Vibhooti. These Svaroopams of Brahman are what he enjoys. He has no
enjoyment apart from the enjoyment of Brahman.

“The released self, in calling forth the world of
his fathers is not cutting himself off from the experience of Brahman, nor
showing that he has not fulfilled himself. Even the all-perfect Lord has
chosen fathers for himself in his incarnations. Such creation as well as
the creation of fathers by the released self is for the sport of the Lord…
The self is in close association with the Lord during deep sleep, death,
deluge and mOksha. In the last state alone, the self is omniscient”

“The Lord restores to the Jeevaatma its essential nature with 8 qualities, namely, being free from (1) Sin, (2) Old age,

(3) Death,

(4) Sorrow,

(6) Hunger and thirst,

(7) Being endowed with all desired objects and

(8) Having unhindered will”

Srutis and Smritis declare aloud that Bhagavaan alone is the sole cause
of the worlds. There can be no greater authority than these.

“The Upanishad statement that the Jeeva is one with Parama-Atma refers only to the equal enjoyment of the

wisdom and bliss of the Brahman - “Saamyam”(Equality). There are quite
a few areas of activity that are inalienable and exclusive preserves of the Lord namely,

(1) One who is the cause of the world,

(2) One who confers Moksham on the Jeevaas

(3) One who is the support of the world,
(4) One who is the controller of the world,

(5) one for whom all Non-sentient things and Sentient beings exist

(6) one who who has everything as his body

(7) One who is denoted by all WORDS

(8) One who is understood by all Vedas

(9) One who is the refuge of all the worlds,

(10) One who should be adored by all those who desire Moksha,
(11) One who grants the fruits of all actions,

(12) One whose essential nature is Omnipresence, Omniscience and Omnipotence,

(13) One who is the consort of Sri Mahalakshmi.

Muktha on attaining Moksha can enjoy freedom but has no powers of creation

All that is said is that the Mukta can take any form he likes, go to any
place in the regions and enjoy whatever there may be in those regions -

These are the special features peculiar to Bhagavaan and are his distinctive
characteristics. But, how is equality spoken of ? This is explained as follows:

When a farmer who toils and raises a crop shares the food produced as
a result of his labors along with his children, the enjoyment is common to
both the father and the children. Likewise, the equality spoken of in the

Upanishads refers to the equal enjoyment of the bliss arising out of
the activities of the lord”

Mukta along with Bhagavaan enjoys equally the Parama-Atma

Svaroopam, Parama-Atma’s auspicious qualities etc. It does not mean
the Jeeva has equality in the matter of creation etc of the world (jagad
Vyaapaaram)

Muktha who attains mOksham does not return to this
world.

“To the Jeeva who has attained Moksha everything will be pleasant,
agreeable and blissful. Even those that appeared painful or even less
pleasurable while on earth because of the constraining effects of the
material world would now appear enjoyable due to the absence of the
material binding and the presence of Bhagavaan.

Swami Desika says that this is like a person who disliked delicious milk
while he was ailing from biliousness (liver ailment) relishes it when cured of it. Therefore, the Jeeva would not have to go back to earth nor would he have any
desire to do so.

1. Since his wisdom has become fully blossomed, he has no illusions or
ignorance that could impel him to return to earth.

2. Since the Lord is so much pleased with the Jeeva that he would never
let him go back to earth.

3. In the Mukti stage, the Jeeva is not governed by the dictates of Saastras.
Therefore, he will not be guilty of transgressing the Lord’s will that would
result in Karma and consequent return to the material world.

4. Since what is pleasing to the Lord is also his own pleasure, he is not
going against the wishes of God. So, there is NO question of his incurring
the displeasure of God that can hurl him down to the earth.

END OF SRIBHASHYAM SIMPLIFIED BY ANBIL RAMASWAMY SWAMI

SUBAMASTHU

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